tag:blogger.com,1999:blog-49180512850327903232024-03-05T12:21:23.111-08:00Temas AstrológicosCésar Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comBlogger21125tag:blogger.com,1999:blog-4918051285032790323.post-25807135223320708882022-01-06T05:09:00.008-08:002022-01-06T05:15:33.246-08:00Abū Rayḥān al-Bīrūnī<p style="text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiwBd8o2aojU9pAX6y_5iHjgOE9AL8LTAAmzICm65olitmNNeWmJbjenv8_RFxacWGwTOdt8e_Uhr6RoCgJUJEbGsV3TbwXC4sxbw1Kl-46FjJoHyi4tnxIqWSFL5Hd8dNO_LoJxHGDfSDJkyMWteTZAr90vvzPeUjireJ7oTJ1dsMjopKVsLieCUSzKA=s800" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="800" data-original-width="590" height="276" src="https://blogger.googleusercontent.com/img/a/AVvXsEiwBd8o2aojU9pAX6y_5iHjgOE9AL8LTAAmzICm65olitmNNeWmJbjenv8_RFxacWGwTOdt8e_Uhr6RoCgJUJEbGsV3TbwXC4sxbw1Kl-46FjJoHyi4tnxIqWSFL5Hd8dNO_LoJxHGDfSDJkyMWteTZAr90vvzPeUjireJ7oTJ1dsMjopKVsLieCUSzKA=w204-h276" width="204" /></a></div><b><p style="text-align: center;"><b><span style="font-family: georgia;">Abū Rayḥān al-Bīrūnī</span></b></p></b><p></p><p style="text-align: center;"><span style="font-family: georgia;">Al-Biruni, um dos estudiosos muçulmanos que caracterizam a Idade de Ouro da Ciência Islâmica, teve tamanha importância que muitos consideram o período da sua actividade como “A Idade de Al-Biruni”</span></p><p style="text-align: center;"><u><span style="font-family: georgia;">Vida</span></u></p><p style="text-align: justify;"><span style="font-family: georgia;">Abu Rayḥān ibn Muhammad al-Ahmad Bīrūnī conhecido também como Alberuni, Al Beruni ou Al-Biruni, nasceu em 5 Setembro de 973, em Kath, Khwarezm (actualmente Kara-Kalpakskaya no Uzbequistão) e morreu a 13 de Dezembro de 1048, em Ghazni (hoje Afeganistão) depois de uma brilhante carreira de 40 anos. Um dos mais importantes estudiosos muçulmanos da “Idade de Ouro da Ciência Islâmica”, debruçou-se sobre várias áreas como a física, a antropologia, a sociologia comparativa, a astronomia, a química, a história, a geografia, a geologia, a matemática, a filosofia, a psicologia e a teologia. Estudou Árabe, Grego, Sírio e Sânscrito e este conhecimento de variadas línguas auxiliou-o a compreender o trabalho existente e a reunir uma abordagem inovadora e original. Biruni foi contemporâneo do famoso físico Avicenna e manteve contacto com este. As contribuições de Al-Biruni são de tal forma extensas que um índice das suas obras escritas ocupa mais de sessenta páginas. As obras de Al-Bīrūnī mais famosas são al-Athar al-bāqiyah (Cronologia da Antiga Nações), Al-Tafhīm ( "Elementos da Astrologia"), Mas'udi Canon (um importante trabalho sobre astronomia que dedicou ao Sultão Masʿudi de Ghazna), TAʾrīkh al-Hind ( "A História da Índia") e Kitāb al-Ṣaydalah (um tratado sobre medicamentos utilizados na medicina). Foi o primeiro a realizar experiências relacionados a fenómenos astronómicos. Discutiu a teoria da rotação da Terra sobre seu eixo, fez cálculos precisos de latitude e longitude e previu com bastante precisão o raio da Terra. Nas suas obras de física, determinou com notável precisão o peso específico de dezoito pedras preciosas e metais. Em geografia, chegou a avançada conclusão que vale do Indus tinha sido uma bacia marítima. Escreveu ainda um tratado sobre cálculos horários e afirmou que a velocidade da luz era imensa, comparada à velocidade do som. Descreveu a Via Láctea como um conjunto de inúmeros fragmentos de estrelas nebulosas e observou diversos eclipses solares e lunares. Foi um pioneiro no estudo dos ângulos e da trigonometria. Trabalhou sobre sombras e diâmetros e desenvolveu um método para tripartir o ângulo. Explicou o funcionamento das nascentes naturais e dos poços artesianos através do princípio hidrostático dos vasos comunicantes e fez estudos sobre a determinação da posição relativa de um local a outro. É considerado o Pai de antropologia, geodésia e Indologia, e o fundador da mecânica, da astronomia e da psicologia experimentais. O trabalho de Biruni teve uma influência considerável sobre os cientistas muçulmanos seus contemporâneos, mas nenhuma das suas obras foi traduzida para uma língua europeia até ao século XX. Assim, a sua influência foi apenas indirecta e mínima sobre ciência do Renascimento, na Europa.</span></p><p style="text-align: center;"><span style="font-family: georgia;">Obras</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Biruni escreveu no total 146 obras. Estas são compostas por 35 livros sobre astronomia, 4 sobre astrolábios, 23 sobre astrologia, 5 sobre a cronologia,2 em medir o tempo, 9 em geografia, 10 em geodésia e teoria da cartografia, 15 em matemática (8 sobre aritmética, 5 sobre a geometria, 2 sobre trigonometria ), 2 em mecânica, 2 sobre medicina e farmacologia, 1 sobre meteorologia, 2 sobre mineralogia e gemas, 4 sobre história, 2 na Índia, 3 em religião e filosofia, 16 obras literárias, 2 livros de magia, e 9 não livros não classificados. Destas obras, apenas 22 têm sobrevivido, e apenas 13 foram publicadas. As mais importantes são:</span></p><p style="text-align: justify;"><span style="font-family: georgia;">• Estudo crítico do que a Índia diz que, se aceita ou recusada por motivo (um compêndio de filosofia e religião da Índia)</span></p><p style="text-align: justify;"><span style="font-family: georgia;">• Os restantes sinais dos séculos passados (um estudo comparativo dos calendários das diferentes culturas e civilizações, entrelaça a matemática, a astronomia, e as informações históricas)</span></p><p style="text-align: justify;"><span style="font-family: georgia;">• O Mas'udi Canon (uma extensa enciclopédia sobre astronomia, geografia e engenharia, nomeado após Mas'ud, filho de Mahmud de Ghazni, a quem dedicou a obra)</span></p><p style="text-align: justify;"><span style="font-family: georgia;">• Entendimento de Astrologia (livro de estilo perguntas e respostas sobre matemática e astronomia)</span></p><p style="text-align: justify;"><span style="font-family: georgia;">• Farmácia (sobre drogas e medicamentos)</span></p><p style="text-align: justify;"><span style="font-family: georgia;">• Gemas (sobre geologia, minerais e pedras preciosas, dedicado a Mawdud filho de Mas'ud)</span></p><p style="text-align: justify;"><span style="font-family: georgia;">• Astrolábio</span></p><p style="text-align: justify;"><span style="font-family: georgia;">• Um resumo histórico</span></p><p style="text-align: justify;"><span style="font-family: georgia;">• História de Mahmud de Ghazni e do seu pai</span></p><p style="text-align: justify;"><span style="font-family: georgia;">• História da Khawarazm</span></p><p style="text-align: center;"><u><span style="font-family: georgia;">Bibliografia</span></u></p><p><span style="font-family: georgia;">Gillispie, Charles Coulston, Dictionary of Scientific Biography, 18 vols, New York: Scribner/American Council of Learned Societies, 1970-1990</span></p><p><span style="font-family: georgia;">Dias, José Pedro Sousa, A Farmácia e a História - Uma introdução à história da Farmácia, da farmacologia e da Terapêutica, Faculdade de Farmácia da Universidade de Lisboa, 2005</span></p>César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-6173555022723010462021-07-16T13:57:00.000-07:002021-07-16T13:57:15.126-07:00Centiloquium Ptolomei - Os Cem Aforismos de Ptolomeu<p style="text-align: justify;"><span style="font-family: georgia;"> </span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: georgia;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPoiKUkut3qFEE1Kfm7seyAuPus1uKG_ISAYk8gay_CN2NAuq-y6YCTLQ2ojBWX6C3BCRqc1clSNl85hvV8b0V9aajcNSJaWMRV9h7aG4JWSZjurCwl5ZRa8y9nLoCeJXDTkjoie6Md1Op/s1200/Centiloquium+Ptolomei.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1200" data-original-width="1030" height="257" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjPoiKUkut3qFEE1Kfm7seyAuPus1uKG_ISAYk8gay_CN2NAuq-y6YCTLQ2ojBWX6C3BCRqc1clSNl85hvV8b0V9aajcNSJaWMRV9h7aG4JWSZjurCwl5ZRa8y9nLoCeJXDTkjoie6Md1Op/w221-h257/Centiloquium+Ptolomei.jpg" width="221" /></a></span></div><span style="font-family: georgia;"><br /></span><p></p><p style="text-align: justify;"><span style="font-family: georgia;">1. Abs te & à Scientia, a partir de Vós e da ciência; pois é impossível que o Artista possa prever a ideia específica das coisas; tampouco podem os sentidos receber uma noção particular, mas apenas geral, da questão sensível; pelo que ele deverá usar a conjectura, pois ninguém pode prever os particulares a não ser aquele que está inspirado.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">2. Quando aquele que faz a pergunta a considerar melhor, verificará que há pouca diferença entre a coisa perguntada e a ideia dela na sua mente. </span></p><p style="text-align: justify;"><span style="font-family: georgia;">3. Aquele que deseja estudar qualquer arte, tem na sua natividade, indubitavelmente, alguma estrela da mesma natureza muito bem fortificada.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">4. Aquele cuja mente tenha uma natural inclinação para qualquer ciência alcançará maior perfeição nela do que alguém que se esforce arduamente e se afadigue no estudo para a alcançar. </span></p><p style="text-align: justify;"><span style="font-family: georgia;">5. Aquele que for hábil nesta ciência pode evitar muitos dos efeitos das estrelas, quando conhece as suas naturezas, e diligentemente se prepara para receber os seus efeitos. </span></p><p style="text-align: justify;"><span style="font-family: georgia;">6. Uma eleição de dias ou horas torna-se eficaz quando concorda com a natividade, pois de outro modo, a eleição, mesmo que seja bem feita, não trará proveito.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">7. Ninguém pode conhecer as misturas das estrelas a não ser que conheça primeiro as suas naturais diferenças e as misturas de uma com a outra.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">8. Sapiens, um homem sábio coopera com as operações celestiais e ajuda a natureza, tal como o lavrador ao arar e preparar o solo.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">9. As formas que são geradas e corrompidas, estão sujeitas aos corpos celestes e são movidas por eles; portanto, aqueles que criam imagens fazem uso delas, observando quando os planetas entram nessas constelações e formas.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">10. Na eleição de dias e horas, as duas infortunas são muito úteis e têm que ser usadas como o médico usa o veneno, habilmente, para a cura do ser humano.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">11. Não façam qualquer eleição de dias e horas antes de conhecerem a qualidade da coisa pretendida.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">12. O amor e o ódio provocam erros no julgamento, pois o afecto aumenta as ninharias e a inveja abusa igualmente das coisas importantes.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">13. Quando a posição do céu significar que qualquer coisa terá lugar, fazer uso no assunto dos dois malévolos, Saturno e Marte, mesmo que na natividade não fossem amistosos.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">14. O Astrólogo mergulha em muitos erros quando a cúspide da sétima e o seu regente estão desafortunados ou afligidos.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">15. Os ascendentes dos inimigos de um reino são aqueles signos que declinam do ascendente do reino. Os ascendentes dos amigos de um reino são os signos dos ângulos e os signos que se seguem àqueles ângulos; o mesmo é de considerar no início de opiniões cismáticas.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">16. Quando planetas benevolentes regerem a oitava casa, aquele que nascer nessa altura sofrerá danos vindos de pessoas boas, mas se esses planetas estiverem bem afectados, o contrário acontecerá.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">17. Quando forem dar o vosso julgamento a respeito da duração da vida de um homem idoso, não dêem julgamento antes de terem considerado quanto tempo poderá viver, de acordo com a sua natividade, i.e. considerando o Hyleg, o Alcocoden e as direcções assassinas.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">18. Quando ambos os luminares estiverem no mesmo grau e minuto de um signo, no momento do nascimento de qualquer pessoa, e um planeta benevolente estiver no horóscopo, a pessoa que nascer nesse momento será afortunada em todos os seus actos. O mesmo acontecerá se as duas luzes se contemplarem entre si por oposição a partir da primeira e da sétima, qualificadas como anteriormente; mas, se uma infortuna estiver no horóscopo, julgar o contrário.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">19. Quando a Lua está em conjunção com Júpiter e nessa altura for tomado um medicamento purgativo, este toma-se inválido e ineficaz.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">20. Não se toque em qualquer parte do corpo com um instrumento para retirar sangue quando a Lua estiver no signo que governa esse membro.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">21. Quando a Lua estiver em Virgem ou em Peixes, e o regente do ascendente em aspecto a um planeta sob a Terra, ajuda muito à actuação do medicamento purgativo; mas, se ela estiver em aspecto a um planeta acima da Terra, o paciente será sujeito ao vómito.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">22. Não se corte nem se vista uma roupa ou um fato novo se a Lua estiver em Leão; e se ela aí estiver desafortunada, será ainda pior.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">23. A Lua em aspecto ou conjunção com os planetas toma o nativo vacilante na sua disposição; e se esses planetas estiverem fortes, será activo e ágil; mas se estiverem fracos, indolente e incapaz.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">24. Um eclipse de qualquer dos luminares nos ângulos de uma natividade ou revolução anual é prejudicial; mas a hora dele é tomada da distância entre o grau a ascender e o grau do eclipse e, tal como num eclipse solar tomamos para cada hora da sua duração um ano, assim também para um eclipse da Lua, tomamos para cada hora um mês.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">25. Façam com que o M.C. e qualquer significador perto dele seja dirigido pelas tábuas de ascensão recta, mas no horóscopo pelas tábuas de ascensão oblíqua sob a elevação do nascimento.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">26. Qualquer coisa sobre que se pergunte é muito obscurecida quando o planeta que significa o assunto está combusto, sob a Terra, ou numa casa nefasta do céu; mas o assunto toma-se extremamente evidente quando esse planeta está a ir das suas debilidades para as suas dignidades, e para a sua própria casa.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">27. A parte do corpo que é governada pelo signo em que se encontra Vénus no nascimento é proporcionalmente torneada e belamente formada; entenda-se o mesmo sobre os outros planetas.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">28. Se não conseguirem colocar a Lua (nas eleições) em boa configuração com dois planetas, façam com que fique perto de alguma estrela fixa da natureza de que deveria ser o planeta.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">29. As estrelas fixas (quando designam apenas promoções) dão admiráveis e incríveis promoções, que geralmente terminam em incrível miséria.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">30. Considerem bem a coroação do primeiro rei de qualquer país ou religião, se o ascendente a coroação concordar com o ascendente daquele que tem esperanças de lhe suceder, ele suceder-lhe-á nesse reino.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">31. Quando o significador de um reino for dirigido aos pontos anaréticos, o rei ou algum grande príncipe nesse reino morrerá.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">32. Um aspecto amistoso das estrelas contribui muito para a amizade de duas pessoas; mas a qualidade da coisa em que concordam é conhecida pelas suas natividades.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">33. A partir da concordância dos luminares e dos horóscopos de duas pessoas, conhecese o amor e o ódio entre eles; e os signos chamados obedientes aumentam a amizade.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">34. O planeta que tiver a maioria das dignidades no lugar da Lua Nova, se nessa altura estiver angular, governará os assuntos principais desse mês.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">35. Quando o sol transitar o lugar de qualquer significador principal (no ingresso) dá então a esse planeta força e poder para alterar o ar.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">36. Nas fundações das cidades, tenham respeito pelas estrelas fixas; mas na construção das casas observem apenas os planetas, e as cidades que, na sua fundação, tinham Marte no seu M.C., os seus príncipes morrem geralmente pela espada.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">37. Aqueles que têm os signos de Virgem ou Peixes a ascender, alcançarão honra e reputação através da sua própria indústria; mas aqueles que têm Carneiro ou Balança a ascender serão a causa da sua própria morte; o mesmo pode ser também observado noutros signos.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">38. Quando Mercúrio estiver em qualquer das casas de Saturno na natividade de qualquer pessoa, e forte, o nativo tem grandes talentos naturais; capaz de aprender qualquer coisa; mas se estiver em qualquer das casas de Marte, dá então ao nativo uma língua eloquente, e isto dá-se especialmente em Carneiro.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">39. Se a casa onze estiver desafortunada na coroação de qualquer rei, significa que os criados da sua casa serão pobres; mas se a segunda casa estiver desafortunada, ameaça os seus súbditos com prejuízos no seu património.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">40. Quando o ascendente está sitiado pelos corpos ou raios malignos das infortunas, o nativo deleitar-se-á em actos vis, e os perfumes fedorentos serão os mais gratificantes para o seu olfacto.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">41. Quando derem início a qualquer viagem, certifiquem-se que a oitava casa e o seu regente não estão desafortunados; mas no regresso, prestem atenção à segunda casa e ao seu regente.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">42. Uma doença ou enfermidade começando quando a Lua está num signo em que uma infortuna se encontrava no radix, ou em sua quadratura ou oposição, provará ser muito grave, e se ela estiver nessa altura em mau aspecto a uma infortuna, será perigosa; mas, se na altura em que se fica doente, ela estiver sobre o lugar radical de uma fortuna, não haverá perigo.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">43. Os aspectos maléficos de uma nação ou reino sobrepõem-se aos aspectos temporais contrários, visto eu os entender assim: Que nas predições gerais, o destino do reino deve ser considerado primeiro, -depois o das cidades, opiniões, etc. Por fim, os dos seres humanos, o principal dos quais é a natividade do príncipe daquele país a ser considerado.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">44. Ao levantar uma figura na decumbitura, se for contrária à do radix, a pessoa doente estará em perigo, especialmente se nenhum bom planeta ajudar.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">45. Aquele que tem os principais regentes da sua natividade fora dos signos humanos, não será sociável com a humanidade.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">46. Grande felicidade é prometida nas natividades a partir das estrelas fixas, e a partir do ângulo da conjunção anterior, e a partir do grau da Parte da Fortuna, quando o grau ascendente no nascimento sucede ser o mesmo.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">47. Quando, na natividade de qualquer pessoa, um planeta maligno estiver colocado onde uma fortuna se encontrava na natividade de outra pessoa, aquele que tiver a fortuna assim colocada, sofrerá prejuízo a partir da outra.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">48. Quando o M.C. da natividade de um rei for o ascendente de um súbdito, ou os principais regentes estiverem em boas configurações, eles permanecerão inseparáveis; julgar o mesmo quando a sexta casa de um criado for a mesma do seu amo.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">49. Quando o horóscopo de um súbdito estiver a culminar na natividade do seu príncipe, o seu senhor instrui-lo-á de tal forma que será governado por ele.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">50. Não se esqueçam das 119 conjunções dos planetas, pois é delas que é conhecida a gestação e a corrupção das coisas no mundo.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">51. Seja qual for o signo em que se encontra a Lua no momento do nascimento, façam desse signo o ascendente na concepção, e no signo em que ela se encontrar na concepção, façam dele ou do seu oposto o ascendente no nascimento.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">52. Os regentes das natividades dos homens altos estão nas suas sublimidades, e os seus horóscopos nos inícios dos signos; mas nas natividades dos homens baixos, podem ser encontrados nas suas quedas, e considerem também se os signos a ascender são de longa ou curta ascensão.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">53. Os regentes das natividades dos homens magros não têm nenhuma latitude; mas dos homens gordos têm-na; se a latitude for Sul, o nativo é mais ágil; mas se for Norte, é mais lânguido e inerte.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">54. Quando o principal significador nos edifícios estiver ligado a planetas sob a Terra, estes dificultam a erecção do edifício.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">55. A nefasta influência de Marte contra navios é muito diminuída quando não está colocado na décima nem na décima primeira casas do céu; pois em qualquer destes lugares destrói o navio, mas se uma estrela fixa da natureza de Marte estiver no ascendente, o navio será incendiado.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">56. Desde a Lua Nova até à Cheia, a humidade e a seiva dos corpos aumenta; mas da Lua Cheia até à Nova, diminui.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">57. Mudem de médico quando a sétima casa e o seu regente estiverem afligidos.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">58. Considerem o lugar da conjunção, em que parte do céu cai a partir do ascendente do ano; pois quando a profecção chegar a esse ponto, o acontecimento surgirá.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">59. Não julguem precipitadamente que a pessoa ausente está morta, antes de considerarem se não estará bêbado, nem digam que sofreu um ferimento antes de inquirirem se não terá sido sangrado; nem julguem que ele encontrará um tesouro escondido antes de terem investigado se ele não terá aceitado recentemente alguma coisa como penhor; visto as figuras de todas estas perguntas serem tão parecidas.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">60. Ao julgar o estado de pessoas doentes, observem os dias críticos e o lugar da Lua nos ângulos de uma figura de 16 lados; pois se esses ângulos estiverem bem afectados, tudo correrá bem com o doente; mas se estiverem afligidos, julguem o contrário.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">61. A Lua significa as coisas que pertencem ao corpo, porque são as mais parecidas com ela, conforme a sua natureza.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">62. Se começarem o vosso trabalho a partir do minuto da conjunção, poderão dar julgamento a respeito da mutação do ar naquele mês; pois, conforme for a natureza do principal regente do ângulo de qualquer figura, assim será o efeito que terá; pois esse planeta superintenderá a constituição do ar. Considere-se também, além destas coisas, a estação do ano.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">63. Quando Saturno e Júpiter chegarem a uma conjunção, verificar qual deles está mais elevado, e julgar em conformidade com a sua natureza; fazer o mesmo na conjunção dos outros planetas.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">64. Quando tiverem considerado o regente da pergunta, verifiquem qual é a dignidade essencial que ele tem na revolução do querente, ou no ascendente da Lua Nova anterior, e julgar em conformidade.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">65. Na conjunção menor, a diferença da média, e na conjunção média a diferença da maior. Se Ptolomeu refere o sentido deste aforismo ao anterior ou se fala dele directamente, para que seja entendido por si só, não sei; e por isso deixo-o assim.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">66. Não usem nenhuma profecção sozinha, mas considerem também a concordância das outras estrelas, quer estas confiram, quer subtraiam.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">67. Os anos do nativo são diminuídos por causa da imbecilidade do dador da vida.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">68. Quando um planeta malévolo está oriental, significa dano externo para o corpo; mas quando está ocidental, significa doenças.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">69. Quando a Lua estiver em oposição ao Sol, perto da, estrelas fixas Nebulosas, o nativo sofrerá danos na sua visão; mas, se a Lua estiver na sétima casa, e Saturno e Marte no horóscopo, e o Sol num ângulo, será cego.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">70. Aqueles que adivinham através de uma espécie de fúria ou ira, não têm Mercúrio em conjunção com a Lua nas suas natividades, nem nenhum deles se encontra nos ascendentes daqueles que são demoníacos; nas natividades desses homens, de noite Saturno ocupa esse ângulo, mas de dia Marte, especialmente em Caranguejo, Virgem ou Peixes.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">71. Quando as duas luzes estiverem em signos masculinos nas natividades dos homens, os seus actos surgirão de acordo com a sua natureza; mas nas natividades das mulheres, estas coisas são mais ampliadas; julgar o mesmo de Marte e Vénus, pois estando eles orientais, tornam o nativo mais varonil; mas ocidentais, mais efeminado.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">72. As coisas que dizem respeito à educação do nativo devem ser deduzidas dos regentes da triplicidade e do ascendente; mas o que diz respeito à vida deve ser deduzido dos regentes da luminária condicional.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">73. Se o Sol estiver com Caput Algol e não estiver aspectado por um planeta benevolente, ou um planeta benevolente na oitava casa, e o dispositor da luz condicional (que é a luz do momento) estiver em quadratura ou oposição a Marte, aquele que nascer desse modo será decapitado; mas se aquela luz estiver a culminar, ou estiver na décima casa, o seu corpo será ferido; se esta cópula se der em Gémeos ou Peixes, as suas mãos e pés serão cortados ou feridos.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">74. Aquele que tiver Marte no seu horóscopo, terá seguramente uma cicatriz no seu rosto.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">75. Quando o Sol está ligado ao regente do ascendente em Leão e não tem nenhuma dignidade no ascendente e não há nenhum planeta benevolente na oitava casa, aquele que assim nascer será queimado.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">76. Saturno no M.C. em oposição à luz do momento, e um signo terreno na cúspide da quarta casa, o nativo perecerá devido à queda de um cavalo ou de alguma coisa lá do alto; mas se um signo aquático estiver na quarta, afogar-se-á; se um signo humano estiver na quarta, será assassinado ou enforcado; mas se um planeta afortunado estiver na oitava casa, correrá perigo devido a estas contingências, mas conseguirá escapar-lhes.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">77. Dirijam o ascendente para as coisas que dizem respeito ao corpo, a Parte da Fortuna para as coisas externas; a Lua para as coisas tanto do corpo como da mente; o M.C para as acções, magistratura ou profissão do nativo.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">78. Muitas vezes um planeta opera naquela parte do céu em que não tem qualquer dignidade, dando ao nativo riqueza inesperada, a qual pensa-se ser resultante dos antíscios dos planetas.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">79. Aquele que tiver Marte na sua casa onze ao nascer, nunca prevalecerá contra o seu amo.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">80. Quando Vénus está ligada a Saturno, tendo ele domínio na sétima casa, aquele que nascer nessa altura sentir-se-á desejoso de coito sórdido.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">81. Os acontecimentos futuros são revelados de sete maneiras diferentes: Primeira, pela distância dos dois significadores. Segunda, pelos seus aspectos uns aos outros. Terceira, pelo seu progresso um ao outro. Quarta, pela distância entre eles ou de um deles em relação ao lugar que significa a coisa desejada. Quinta, pelo pôr da estrela que ajuda ou dificulta o assunto. Sexta, pela mutação do principal significador. Sétima, pela entrada de um planeta nas suas próprias dignidades.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">82. No julgamento, quando as coisas estão igualmente equilibradas, então levem em consideração o ascendente da Lua Nova ou Cheia e, se isso for também igual, deferir o julgamento nessa ocasião.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">83. A hora em que qualquer pessoa implora alguma coisa do rei mostra a afeição entre o rei e o suplicante; mas a hora em que é conferida mostra a incompetência da acção que dela depende.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">84. Quando Marte é o regente do ascendente na hora em que se toma posse de qualquer coisa e está na segunda, ou ligado ao regente da segunda, dá grande prejuízo e perda.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">85. Quando o regente do ascendente está em aspecto com o regente da segunda, o príncipe consumirá muito tesouro por sua própria iniciativa.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">86. O Sol é a fonte do vigor vital, a Lua do natural.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">87. As revoluções mensais são concluídas em 28 dias, duas horas e 1 minutos; no entanto, alguns julgam essas coisas a partir dó progresso do Sol, quando ele chega ao mesmo grau e minuto em que se encontrava no princípio do mês.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">88. Quando dirigimos a profecção da Parte da Fortuna para a totalidade da revolução do ano, tomamo-la do Sol para a Lua, e projetamo-la a partir do ascendente.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">89. Aquilo que diz respeito ao avô é requerido da sétima casa mas, para o tio, recorram à sexta.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">90. Quando o principal regente contempla o ascendente, a coisa que permanece por descobrir é da natureza do ascendente; se não contemplar o ascendente, a sua qualidade será de acordo com a natureza do lugar em que o regente do horóscopo se encontra, o regente da hora mostra a cor da coisa, o lugar da Lua a idade, pois se estiver acima da terra, indica que a coisa é nova, mas se estiver abaixo, é velha; a Parte da Fortuna mostra a sua quantidade ou amplitude, os regentes dos termos da quarta e da décima casas e a Lua mostram a sua substância.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">91. É mau quando o regente da pessoa doente está combusto e pior ainda se a Parte da Fortuna estiver desafortunada.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">92. Saturno não aflige muito o doente quando está oriental, nem Marte quando está ocidental.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">93. Nas perguntas, não dêem julgamento antes de considerar a Lua Nova seguinte, pois o início das coisas é alterado a cada conjunção, portanto considerem-nas conjuntamente e não errarão.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">94. O lugar do céu em que o principal significador está colocado mostra a intenção do querente.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">95. As imagens que surgem com os vários decanatos mostram a inclinação do nativo para a profissão que pratica.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">96. As significações de um eclipse serão mais visíveis quando o eclipse se encontra perto de um ângulo; considerem também as estrelas em aspecto umas às outras, e não apenas os planetas, mas também as estrelas fixas, as constelações que ascendem juntamente com os signos, e de tudo isto enquadrem o vosso julgamento.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">97. As coisas são subitamente levadas a efeito quando o regente da Lua Nova ou Cheia anteriores estiver angular na pergunta.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">98. As estrelas cadentes e chamejantes, etc., têm uma força secundária sobre os assuntos comuns.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">99. As estrelas cadentes e outras aparições desse tipo mostram grandes deslocações no ar e, se surgirem só de uma parte mostram que haverá igualmente grandes ventos produzidos a partir daquele quadrante; mas se forem levadas para várias partes, mostram escassez de águas, um ar perturbado e incursões de soldados.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">100. Os cometas cuja distância do Sol é de onze signos, se aparecerem num ângulo, o rei ou um homem importante em algum reino morrerá; mas, se surgirem numa casa sucedente, os ajudantes dos príncipes dar-se-ão bem, mudando contudo algum reino de governador, mas se aparecerem numa casa cadente, seguem-se doenças e mortes súbitas; se andarem do Oeste para o Leste, um inimigo estrangeiro invadirá vários reinos; mas, se o cometa não se mover, os inimigos serão do mesmo reino, nele nascidos e criados.</span></p><p style="text-align: center;"><span style="font-family: georgia;">Aqui terminam os <u>Cem Aforismos de Ptolomeu</u></span></p><p style="text-align: center;"><span style="font-family: georgia;"><u>Centiloquium de Ptolomeu</u> retirado do livro <span style="color: #ffa400;">"</span><span style="color: #e69138;">Mikropanastron</span><span style="color: #ffa400;">"</span></span></p>César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-19647211646028602372021-06-07T08:10:00.000-07:002021-06-07T08:10:02.362-07:00Concordância de Hora & Questões Radicais<p style="text-align: center;"><span style="font-family: georgia;"></span></p><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><span style="font-family: georgia;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGYbuObvMl19PjFJ9_xDSdNgxqaNEq9vAsxQwSaFwY_Cg1sX6AqtArI_S7AKCN3mhMjVFavvtIWOc2wzE5rd8tWhn0DxlBhNhgkurr6KnEQaCDtl5BkncWQAgHMreCDbLH2iKeEF3AigkZ/s380/Gustave+Moreau%252C+The+Death+of+Phaeton%252C+1878.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="380" data-original-width="245" height="282" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGYbuObvMl19PjFJ9_xDSdNgxqaNEq9vAsxQwSaFwY_Cg1sX6AqtArI_S7AKCN3mhMjVFavvtIWOc2wzE5rd8tWhn0DxlBhNhgkurr6KnEQaCDtl5BkncWQAgHMreCDbLH2iKeEF3AigkZ/w181-h282/Gustave+Moreau%252C+The+Death+of+Phaeton%252C+1878.jpg" width="181" /></a></span></div><span style="font-family: georgia;"><br /><div class="separator" style="clear: both; text-align: center;"><span style="color: #e69138;">As opiniões contraditórias de Bonatus e Lilly</span></div></span></div><p></p><p style="text-align: center;"><span style="font-family: georgia;">Compilado por <b>Deborah Houlding</b></span></p><p class="MsoNormal" style="text-align: center;"><span style="font-family: georgia;">Tradução da versão inglesa por, <b>Paulo Alexandre Silva</b><o:p></o:p></span></p><p style="text-align: justify;"><span style="font-family: georgia;">Este pequeno ensaio demonstra a contradição nas definições de ‘concordância de hora’ como explicado pelo astrólogo italiano do século XIII, <b>Guido Bonatti</b>, e pelo perito em horária do século XVII, <b>William Lilly</b>.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Em relação à concordância da hora planetária, o astrólogo de horária Inglês do século XVII <b>William Lilly</b> explica:</span></p><p style="text-align: justify;"><span style="font-family: georgia;">"Todos os antigos que escreveram sobre questões avisam o astrólogo que antes de dar o julgamento, deveria considerar se a figura é radical e capaz de julgamento. A questão será então considerada radical ou capaz de ser julgada, quando o regente da hora no momento da apresentação da questão, e do levantamento da figura, e o regente do ascendente ou da primeira casa são da mesma triplicidade, ou da mesma natureza".</span></p><p style="text-align: justify;"><span style="font-family: georgia;"><b>Lilly</b> então propõe uma demonstração, utilizando uma hora regida por Marte, para ilustrar o que ele quer dizer exatamente:</span></p><p style="text-align: justify;"><span style="font-family: georgia;">O regente da hora e o ascendente são da mesma triplicidade:</span></p><p style="text-align: justify;"><span style="font-family: georgia;">"Como, por exemplo: deixe o regente da hora ser Marte, deixe o signo de Escorpião, Caranguejo ou Peixes ascender, esta questão é então radical, porque Marte é o regente da hora e da triplicidade da água, ou dos signos Caranguejo, Escorpião ou Peixes".</span></p><p style="text-align: justify;"><span style="font-family: georgia;">De acordo com a técnica de <b>Lilly</b>, Marte é o principal regente da triplicidade da água, tanto de dia como de noite. Com as outras triplicidades, a regência modifica-se se o mapa for diurno ou noturno. Esta concordância só se aplica quando o planeta é o regente da triplicidade apropriada (para a triplicidade do fogo: o Sol num mapa diurno e Júpiter à noite).</span></p><p style="text-align: center;"><span style="font-family: georgia;">Triplicidades - Humor - Regente Diurno - Regente Noturno</span></p><p style="text-align: center;"><span style="font-family: georgia;"><b>Fogo</b>:</span> <span style="font-family: georgia;">Carneiro, Leão, Sagitário</span> - <span style="font-family: georgia;">Quente e Seco</span> - <span style="font-family: georgia;">Sol</span> - <span style="font-family: georgia;">Júpiter</span></p><p style="text-align: center;"><span style="font-family: georgia;"><b>Terra</b>: Touro, Virgem, Capricórnio - </span><span style="font-family: georgia;">Frio e Seco</span> - <span style="font-family: georgia;">Vênus</span> - <span style="font-family: georgia;">Lua</span></p><p style="text-align: center;"><span style="font-family: georgia;"><b>Ar</b>: Gémeos, Balança, Aquário - </span><span style="font-family: georgia;">Quente e Húmido - </span><span style="font-family: georgia;">Saturno</span> - <span style="font-family: georgia;">Mercúrio</span></p><p style="text-align: center;"><span style="font-family: georgia;"><b>Água</b>:</span> <span style="font-family: georgia;">Caranguejo, Escorpião, </span><span style="font-family: georgia;">Peixes - </span><span style="font-family: georgia;">Frio e Húmido</span> - <span style="font-family: georgia;">Marte </span>- <span style="font-family: georgia;">Marte</span></p><div style="text-align: justify;"><span style="font-family: georgia;">O regente da hora é o regente do ascendente:</span></div><p style="text-align: justify;"><span style="font-family: georgia;">Marte concorda com Carneiro e Escorpião, porque rege ambos os signos.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">O regente da hora possui a mesma natureza humoral que o ascendente:</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Marte concorda com Carneiro, Leão e Sagitário, porque Marte é quente e seco em humor temporal, como são esses signos.</span></p><p class="MsoNormal" style="text-align: center;"><span lang="PT"><span style="font-family: georgia;">Planeta - Humor - Concorda com<o:p></o:p></span></span></p><p class="MsoNormal" style="text-align: center;"><span lang="PT"><span style="font-family: georgia;">Saturno - Frio e Seco - Terra<o:p></o:p></span></span></p><p class="MsoNormal" style="text-align: center;"><span lang="PT"><span style="font-family: georgia;">Júpiter - Quente e
Húmido - Ar<o:p></o:p></span></span></p><p class="MsoNormal" style="text-align: center;"><span lang="PT"><span style="font-family: georgia;">Marte - Quente e
Seco - Fogo<o:p></o:p></span></span></p><p class="MsoNormal" style="text-align: center;"><span lang="PT"><span style="font-family: georgia;">Sol - Quente e Seco - Fogo<o:p></o:p></span></span></p><p class="MsoNormal" style="text-align: center;"><span lang="PT"><span style="font-family: georgia;">Vênus - Frio e Húmido - Água<o:p></o:p></span></span></p><p class="MsoNormal" style="text-align: center;"><span lang="PT"><span style="font-family: georgia;">Mercúrio - Frio e Seco - Terra<o:p></o:p></span></span></p><p style="text-align: justify;">
</p><p class="MsoNormal" style="text-align: center;"><span lang="PT"><span style="font-family: georgia;">Lua - Frio e Húmido - Água</span><o:p></o:p></span></p><p style="text-align: justify;"><span style="font-family: georgia;">Nota: estas qualidades estão algo simplificadas com a finalidade de clareza no entendimento. É mais correto pensar em Júpiter como ‘tépido e húmido’ em vez de ‘quente e húmido’, e Vénus como ‘fresca e húmida’ em vez de ‘fria e húmida’. Ambas, Vénus e Lua, embora geralmente classificadas como ‘frescas e húmidas’, são planetas temperados que se diz possuírem uma capacidade moderada de aquecimento. Nem o Sol é tão destrutivamente quente e seco como é Marte. Mercúrio pode ser variável no seu humor, de acordo com a sua localização e relação para com outros planetas no mapa, mas inclina-se naturalmente para ser fresco e seco.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">De acordo com a demonstração de </span><b style="font-family: georgia;">Lilly</b><span style="font-family: georgia;">, uma questão colocada na hora de Marte iria mostrar concordância de hora planetária para mapas que tenham Carneiro, Caranguejo, Leão, Escorpião, Sagitário ou Peixes no ascendente. Nunca seria possível encontrar concordância de hora planetária na hora de Marte quando Touro, Gémeos, Virgem, Balança, Capricórnio ou Aquário estão no ascendente.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">A definição de <b>Bonatti</b>:</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Muitas passagens na Astrologia Cristã exibem uma semelhança próxima aos capítulos dos textos do início do século XIII de <b>Guido Bonatus</b>, o qual <b>Lilly</b> reconheceu como uma das suas fontes. Mas note o que <b>Bonatus</b> tem para dizer sobre encontrar a concordância de hora planetária:</span></p><p style="text-align: justify;"><span style="font-family: georgia;">“A 143ª Consideração é que considere o modo de julgar, e através de que meios deve alcançar algum julgamento, para que possa examiná-lo e acertadamente analisá-lo, e de acordo com a forma que as estrelas lhe mostram a sua verdade a ser revelada. O método cuja consideração é esta, irá observá-lo de quatorze modos.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">O primeiro modo é se o querente questiona devido a uma intenção ou não. Pois se o regente do ascendente e o regente da hora forem o mesmo, ou os signos nos quais estiverem os significadores anteriormente mencionados, forem da mesma triplicidade ou da mesma compleição, a questão irá ser proveniente de uma intenção. Se de facto assim não for, ou se o ascendente estiver no final de qualquer signo, a questão não irá ser proveniente de uma intenção, nem radical”.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Para esclarecer, as condições de acordo com <b>Bonatus</b> são:</span></p><p style="text-align: justify;"><span style="font-family: georgia;">O regente da hora é o regente do ascendente:</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Isto é, Marte concorda com Carneiro e Escorpião.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">O regente da hora e o regente do ascendente estão na mesma triplicidade:</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Marte como regente da hora irá proporcionar concordância de hora planetária a qualquer signo no ascendente, sempre que ele e o regente do ascendente estejam ambos em signos da mesma triplicidade (fogo, ar, etc.). Por exemplo, Marte consegue encontrar concordância com Capricórnio a ascender quando Marte está em Escorpião e Saturno está em Peixes, pois o regente da hora e o regente do signo estão ambos em signos de água. Não existe nenhum signo que seja potencialmente incapaz de oferecer concordância planetária quando ascende numa hora regida por Marte.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">O regente da hora e o ascendente concordam em compleição (humor):</span></p><p class="MsoNormal"><o:p> </o:p><span style="font-family: georgia;">Isto é, Marte concorda com Carneiro e Escorpião.</span></p><p class="MsoNormal"><o:p></o:p></p><p style="text-align: justify;"><span style="font-family: georgia;">Com a recente tradução do trabalho de <b>Bonatti</b> em inglês, somos capazes de esclarecer alguns dos princípios que são utilizados por <b>Lilly</b>. Contudo, nesta situação temos duas fontes tradicionais importantes que variam na sua descrição de uma das três condições pelas quais afirmam que a ‘concordância de hora’ é determinada. Não é claro se <b>Lilly</b> interpretou incorretamente a definição de <b>Bonatti</b>, ou se um ou ambos destes autores se referiam a outros textos que explicavam a concordância de triplicidades de forma diferente. Para responder a isso precisamos de localizar mais indícios provenientes de textos de horária anteriores que comentaram sobre este princípio. Por agora, eu pessoalmente aceito a concordância de hora se qualquer uma das qualificações apresentadas por <b>Lilly</b> ou <b>Bonatus</b> são reunidas. Isto aumenta o potencial de encontrar a concordância de hora planetária, mas na minha experiência um determinado relaxamento da regra como era previamente compreendida é necessário, para explicar os vários mapas que são claramente sinceros e radicais e que no entanto não revelam qualquer concordância de hora planetária. Se pretende considerar ambas como eu faço, as condições completas são como se segue:</span></p><p style="text-align: justify;"></p><ul><li><span style="font-family: georgia;">O regente da hora é o regente do ascendente:</span></li></ul><p></p><p style="text-align: justify;"><span style="font-family: georgia;">Isto é, o regente da hora rege o signo do ascendente.</span></p><p style="text-align: justify;"></p><ul><li><span style="font-family: georgia;">O regente da hora e o regente do ascendente estão na mesma triplicidade:</span></li></ul><p></p><p style="text-align: justify;"><span style="font-family: georgia;">Isto é, estão ambos em signos de ar, ou ambos em signos de fogo, etc.</span></p><p style="text-align: justify;"></p><ul><li><span style="font-family: georgia;">O regente da hora e o ascendente são da mesma triplicidade:</span></li></ul><p></p><p style="text-align: justify;"><span style="font-family: georgia;">Isto é, o regente da triplicidade concorda com os signos que rege de dia ou noite.</span></p><p style="text-align: justify;"></p><ul><li><span style="font-family: georgia;">O regente da hora possui a mesma natureza humoral que o ascendente:</span></li></ul><p></p><p style="text-align: justify;"><span style="font-family: georgia;">Isto é, planetas ‘quentes e secos’ concordam com signos ‘quentes e secos’, etc.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Por exemplo, os resultados para Marte e Vénus podem ser tabelados como se segue:</span></p><p class="MsoNormal"><span style="font-family: georgia;">Hora Concorda com: Porquê?<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;">Marte Carneiro - Rege o signo e concorda em humor.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;"> Caranguejo - Rege a triplicidade.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;"> Leão - Concorda em humor.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;"> Escorpião - Rege o signo e a triplicidade.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;"> Sagitário - Concorda em humor.<o:p></o:p></span></p><p style="text-align: justify;">
</p><p class="MsoNormal"><span style="font-family: georgia;"> Peixes - Rege a triplicidade.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;">Qualquer ascendente quando o seu regente está na mesma
triplicidade que Marte.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;">Hora Concorda com: Porquê?<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;">Vênus Touro - Rege o signo e a triplicidade de dia.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;"> Caranguejo - Concorda em humor.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;"> Virgem
de dia - Rege a triplicidade.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;"> Balança - Rege o signo.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;"> Escorpião - Concorda em humor.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;"> Capricórnio
de dia - Rege a triplicidade.<o:p></o:p></span></p><p class="MsoNormal">
</p><p class="MsoNormal"><span style="font-family: georgia;"> Peixes - Concorda em humor.<o:p></o:p></span></p><p class="MsoNormal"><span style="font-family: georgia;">Qualquer ascendente quando o seu regente está na mesma
triplicidade que Vênus.</span><o:p></o:p></p><div style="text-align: justify;"><br /></div>César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-16050224336203764952021-06-07T07:08:00.009-07:002021-06-07T07:26:29.085-07:00A Natividade de William Lilly<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3vryVwUlv3zqsvqeqq7B9gpGOrbx7NKbir0hhmvs2lzTIjYyujq2KczhGw_FZgsdR3ZGSVLVtfet8txwIkfE6c_XtX9Z43hGp0Klu_v7Ncu4546zq5_vMVkMfD5BHBdiA-mSbZYn9f3qf/s846/sibilla.jpg" style="font-size: 12pt; margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="846" data-original-width="633" height="256" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3vryVwUlv3zqsvqeqq7B9gpGOrbx7NKbir0hhmvs2lzTIjYyujq2KczhGw_FZgsdR3ZGSVLVtfet8txwIkfE6c_XtX9Z43hGp0Klu_v7Ncu4546zq5_vMVkMfD5BHBdiA-mSbZYn9f3qf/w191-h256/sibilla.jpg" width="191" /></a></div><div class="separator" style="clear: both; text-align: center;"><u style="color: #783f04; font-family: georgia;"><br /></u></div><div class="separator" style="clear: both; text-align: center;"><u style="color: #783f04; font-family: georgia;">Sue Ward</u></div><div class="separator" style="clear: both; text-align: center;"><u style="color: #783f04; font-family: georgia;"><br /></u></div><div class="separator" style="clear: both; text-align: center;"><span style="font-family: georgia;"><span style="color: #783f04;">Texto gentilmente cedido por Sue Ward</span></span></div><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both;"><span style="color: #783f04; font-family: georgia;">Traduzido por: Academia de Estudos Astrológicos</span></div><div><br /></div></div><p style="clear: both; text-align: center;"><span style="font-family: georgia; text-align: justify;">Durante muitos anos, a única cópia existente da natividade de </span><b style="font-family: georgia; text-align: justify;">William Lilly</b><span style="font-family: georgia; text-align: justify;"> era a apresentada por John </span><b style="font-family: georgia; text-align: justify;">Gadbury</b><span style="font-family: georgia; text-align: justify;"> na sua </span><span style="color: #990000; font-family: georgia; text-align: justify;">Collectio Geniturarum</span><span style="font-family: georgia; text-align: justify;"> de 1662. Esta versão foi também usada no facsimile do livro </span><span style="color: #990000; font-family: georgia; text-align: justify;">Christian Astrology</span><span style="font-family: georgia; text-align: justify;">, publicado pela Regulus em 1985; uma vez que </span><b style="font-family: georgia; text-align: justify;">Gadbury</b><span style="font-family: georgia; text-align: justify;"> odiava </span><b style="font-family: georgia; text-align: justify;">Lilly</b><span style="font-family: georgia; text-align: justify;">, parece estranho ter incluído este mapa no maior trabalho de </span><b style="font-family: georgia; text-align: justify;">Lilly</b><span style="font-family: georgia; text-align: justify;">. Sei que </span><span style="font-family: georgia; text-align: justify;"><a href="https://www.astro.com/astro-databank/Barclay,_Olivia" target="_blank"><span style="color: #783f04;">Olívia Barclay</span></a></span><span style="font-family: georgia; text-align: justify;"> detestava a carta, mas ela queria que o facsimile fosse publicado e por isso não se opôs à sua inclusão. (Para que fique claro: foi ela quem deu início à recuperação da Tradição, ao permitir que se desmanchasse a sua cópia original do </span><span style="color: #990000; font-family: georgia; text-align: justify;">Christian Astrology</span><span style="font-family: georgia; text-align: justify;"> para ser fotocopiada. Por muito que outros astrólogos de relevo tenham feito nesta área, mais tarde, ela foi a primeira, a mais ativa e a mais conhecida. Sei o porque estive lá, tendo sido uma das suas primeiras estudantes).</span></p><p style="clear: both; text-align: center;"><span style="font-family: georgia; text-align: justify;">Cabe ao leitor
decidir se importa ou não que a maioria dos astrólogos apenas conheça a versão “venenosa”,
apresentada por </span><b style="font-family: georgia; text-align: justify;">Gadbury</b><span style="font-family: georgia; text-align: justify;">, do mapa de </span><b style="font-family: georgia; text-align: justify;">Lilly</b><span style="font-family: georgia; text-align: justify;">.
Contudo, como sempre nos queixamos da falta de precisão dos dados, parece um pouco
estranho ignorar o mapa que o próprio </span><b style="font-family: georgia; text-align: justify;">Lilly</b><span style="font-family: georgia; text-align: justify;">
usava.</span></p><p style="clear: both; text-align: center;"><span style="font-family: georgia; text-align: justify;">Este mapa já
tinha sido publicado por mim no </span><u style="font-family: georgia; text-align: justify;">Astrological Association’s Journal</u><span style="font-family: georgia; text-align: justify;">, e apresentado
numa palestra há pelo menos cinco anos, por isso não se pode dizer que tenha andado
escondido.</span></p><p style="clear: both; text-align: center;"><span style="font-family: georgia; text-align: justify;">Há diferenças
importantes entre esta versão “autorizada” e a que foi publicada por </span><b style="font-family: georgia; text-align: justify;">Gadbury</b><span style="font-family: georgia; text-align: justify;"> e pelo
seu amigo </span><b style="font-family: georgia; text-align: justify;">Blackwell</b><span style="font-family: georgia; text-align: justify;">, especialmente no que diz respeito à posição da Lua e à de algumas
cúspides. Como </span><b style="font-family: georgia; text-align: justify;">Lilly</b><span style="font-family: georgia; text-align: justify;"> se deu ao trabalho de calcular algumas posições planetárias
ao segundo, parece-me um pouco leviano dizer que as diferenças são pequenas e por
isso triviais. Para quem não usa direções primárias como técnica preditiva em mapas
natais, estas discrepâncias não têm grande significado, mas parece-me que seguir
a Tradição e não usar as primárias é, de alguma forma, incoerente.</span></p><p style="clear: both; text-align: center;"><span style="font-family: georgia; text-align: justify;">A carta aqui
apresentada vem do </span><u style="font-family: georgia; text-align: justify;">MS Ashm. 394</u><span style="font-family: georgia; text-align: justify;"> (Manuscrito nº394 da Bodleian Library) e é referida
pelo próprio </span><b style="font-family: georgia; text-align: justify;">Ashmole</b><span style="font-family: georgia; text-align: justify;">, como sendo uma cópia do mapa de </span><b style="font-family: georgia; text-align: justify;">Lilly</b><span style="font-family: georgia; text-align: justify;">. Esta é a carta correta, </span><span style="font-family: georgia; text-align: justify;">retificada</span><span style="font-family: georgia; text-align: justify;"> e com as </span><span style="font-family: georgia; text-align: justify;">direções</span><span style="font-family: georgia; text-align: justify;"> calculadas pelo próprio </span><b style="font-family: georgia; text-align: justify;">Lilly</b><span style="font-family: georgia; text-align: justify;">. Quem quer que deseje
comentar sobre a vida de </span><b style="font-family: georgia; text-align: justify;">Lilly</b><span style="font-family: georgia; text-align: justify;"> deveria ter como referência esta, e não outra qualquer
cópia, a não ser por razões de comparação.</span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;"><span style="font-family: georgia;">Dos manuscritos
não publicados de <b>Lilly</b>:</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;"><span style="font-size: 12pt;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_HGlbw7QHq_GDWRXoYd-Z1S6g9ICGMxwFXKCY6_b9ruxAmfIEnpYpZQjgFOdfpG92FPPq4bLu3IbTOFHHlBsRMH-8HMEWvtsCOMCx-RA9pfrtVh9wHClIWdKnpyzK4rYX555QPxPG_AyY/" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="396" data-original-width="396" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_HGlbw7QHq_GDWRXoYd-Z1S6g9ICGMxwFXKCY6_b9ruxAmfIEnpYpZQjgFOdfpG92FPPq4bLu3IbTOFHHlBsRMH-8HMEWvtsCOMCx-RA9pfrtVh9wHClIWdKnpyzK4rYX555QPxPG_AyY/" width="240" /></a></div><br /><p class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;"><span style="font-family: georgia;">Dos trabalhos publicados de <b>Gadbury</b>:</span></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3o_2EFwhmelvT1re28GbCB0qgHWYio_di1Pjy_3CjXjB4II-eqtENcZxEc03xZ-cF2tse8AOFFFKpxmT_rzmEv9GlE-fflpBqoifQZsASJ4zlyrhd2q8lHA9E3dJ1jhwM3k9yB8Bn_Rul/" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="400" data-original-width="400" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3o_2EFwhmelvT1re28GbCB0qgHWYio_di1Pjy_3CjXjB4II-eqtENcZxEc03xZ-cF2tse8AOFFFKpxmT_rzmEv9GlE-fflpBqoifQZsASJ4zlyrhd2q8lHA9E3dJ1jhwM3k9yB8Bn_Rul/" width="240" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><br /></div><br /><p></p>César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-19710364390312501122021-06-04T07:15:00.002-07:002021-06-04T07:18:16.133-07:00Os Fundamentos Clássicos da Antiscia & Contra-antiscia<p style="text-align: center;"><span style="color: #ffa400;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="color: #ffa400;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhK3mBfQUjIeZOrSQFazU1vw3B0s6fyjnxOJvAu5cxfppE06VdKMeU2dz34Y6p4kzl0gxNfG1wSXgp7C0mvWRiy-tkkGiZaqAwwlfX70G7t42nawJHUdt2Uqwb3AOD2M2PbYgBuo4UbtDaj/" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="609" data-original-width="820" height="238" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhK3mBfQUjIeZOrSQFazU1vw3B0s6fyjnxOJvAu5cxfppE06VdKMeU2dz34Y6p4kzl0gxNfG1wSXgp7C0mvWRiy-tkkGiZaqAwwlfX70G7t42nawJHUdt2Uqwb3AOD2M2PbYgBuo4UbtDaj/" width="320" /></a></span></div><span style="color: #ffa400;"><p style="text-align: center;"><span style="font-family: georgia;">Tradução da versão inglesa por,</span></p></span><p></p><p style="text-align: center;"><span style="color: #783f04; font-family: georgia;">Paulo Alexandre Silva, </span></p><p style="text-align: center;"><span style="color: #783f04; font-family: georgia;">Roberta Ricciulli Leal</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Um dos primeiros astrólogos que nos deixou um a demonstração detalhada de antiscia na prática foi o astrólogo romano <b>Firmicus Maternus</b> do 4º século, que dedicou várias páginas para a descrição dos seus e feitos no segundo livro do seu <span style="color: #cc0000;">Matheseos Libri VIII</span>. A técnica e a filosofia é evidentemente muito mais antiga e há boas razões para acreditar que foi introduzida numa fase muito anterior ao desenvolvimento do Zodíaco. <b>Firmicus</b> diz-nos que é Grega em sua origem e foi ensinada por <b>Hipparchus</b> no 2º século a.C. Referências às técnicas são encontradas nos textos astrológicos de <b>Manilius</b>, <b>Ptolomeu</b>, <b>Dorotheus</b>, <b>Antiochus</b>, <b>Palchus</b>, <b>Paulus Alexandrinus</b>, e muitos outros. A teoria subjacente à antiscia parece ter sido influenciada pela filosofia Pitagórica que reivindicou que toda a força no universo tem uma contra força de equilíbrio, a qual também coloca grande ênfase na importância simbólica dos números. Os Pitagóricos consideraram o número dez, o Decad, como o mais importante e perfeito de todos os números e as suas convicções eram que o universo consistia em dez esferas celestes. Junto com os sete planetas visíveis, a Terra e a esfera das estrelas fixas, os Pitagóricos mantiveram a presença d e uma ‘contra Terra’, um oposto paradoxal que equilibrou os movimentos da Terra e permaneceu invisivelmente localizado no lado oposto do Sol. Isto era conhecido como o 'antiscion' de anti-cthon que significa ‘terra oposta’. O termo Grego 'scia' significa sombra[<span style="color: red;">5</span>]. Em alguma data desconhecida a filosofia de ‘sombras opostas’ ou ‘graus refletivos’ estava incorporada na astrologia na convicção que cada grau do Zodíaco te m o seu próprio contra grau, refletindo a sua distância a partir do eixo do solstício no lado oposto do mapa. O eixo do solstício vai de 0° de Caranguejo a 0° de Capricórnio; assim, um planeta a 20° de Sagitário lançará o seu antiscion a 10° de Capricórnio, ambos os planetas estando a uma distância igual a partir do ponto do solstício do Sol a 0° de Capricórnio.</span></p><p style="text-align: center;"><span style="font-family: georgia; font-size: xx-small;">[<span style="color: red;">5</span>] Antiscia é plural; o singular é antiscion (grego) ou antiscium (latim).</span></p><p style="text-align: center;"><span style="font-family: georgia; font-size: xx-small;"></span></p><div class="separator" style="clear: both; text-align: center;"><span style="font-family: georgia; font-size: xx-small;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLuNATuQSjE4OwTGPyIOU3hnxJ0jv_2UMk8bzxjCztNIryF6h26a8Bue6f7244h4-xOMJYLKuvntShyphenhypheny4US1EPKIjdTm3VOeDMJxRTNcFA8o7w9LxPHe2S9TmwaemQBAnnpyv1e51kPQON/" style="margin-left: 1em; margin-right: 1em;"><img alt="" data-original-height="316" data-original-width="288" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLuNATuQSjE4OwTGPyIOU3hnxJ0jv_2UMk8bzxjCztNIryF6h26a8Bue6f7244h4-xOMJYLKuvntShyphenhypheny4US1EPKIjdTm3VOeDMJxRTNcFA8o7w9LxPHe2S9TmwaemQBAnnpyv1e51kPQON/w183-h200/fg1.png" width="183" /></a></span></div><p style="text-align: justify;"><span style="font-family: georgia;"><u>Reflexos das Antiscia</u>: imagine que o mapa está dobrado na metade ao longo do eixo do solstício – os planetas ligados pelas antiscia cairão um sobre o outro. Por exemplo, 15° de Caranguejo terá seu grau contrário a 15° de Gémeos; 3° de Touro o terá a 27° de Leão. Além das experiências comuns destes graus acima descritos, o relacionamento de dois planetas conectados desta forma recebem uma potência extra, pelo facto do seu ponto médio cair sobre um grau do solstício. </span></p><p style="text-align: justify;"><span style="font-family: georgia;"><b>Manilius</b> descreve este esquema em <span style="color: #cc0000;">Astronomica</span>, onde declara que os signos que se opõem um ao outro no eixo do solstício são capazes de se “verem” um ao outro – sua terminologia derivou do fato de que ambos nascerão e se porão na mesma parte do horizonte. Entretanto, a descrição de <b>Manilius</b> difere da de<b> Firmicus</b>, porque ele usa o meio de Caranguejo e Capricórnio como seus pontos de referência, ligando o signo de Gémeos a Leão, Touro a Virgem, Carneiro a Balança, Peixes a Escorpião e Aquário a Sagitário. A explicação óbvia para esta mudança de referência é que o uso das antiscia como uma técnica astrológica tem uma história muito longa, tendo a sua origem no tempo em que os 15° de Carneiro marcava o Equinócio Vernal, e os graus do meio de Caranguejo e Capricórnio correspondiam aos solstícios. O esquema de <b>Manilius</b> é certamente o mesmo de <b>Firmicus</b>, porque ambos criaram uma associação entre os períodos iguais do nascer e pôr-do-sol. <b>Manilius</b> denomina-os de <i>signos que se confrontam</i>, e diz que eles apreciam um ‘princípio de semelhança’ porque o dia é nivelado com a noite em cada um.</span></p><p style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNbc7fXGjmMiTxT_MpRuEdfZGrzgjthBvgHMqals8J70MXtepVidM9hpx9rBE4fOHyW1tSjQURhmboW20hFPHp10F8dFdveTN3I9FuyE75y4UzPjHGEj0rBpnnfANeN3bHOg0WmB8AEDmE/" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: georgia;"><img alt="" data-original-height="311" data-original-width="293" height="194" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNbc7fXGjmMiTxT_MpRuEdfZGrzgjthBvgHMqals8J70MXtepVidM9hpx9rBE4fOHyW1tSjQURhmboW20hFPHp10F8dFdveTN3I9FuyE75y4UzPjHGEj0rBpnnfANeN3bHOg0WmB8AEDmE/w183-h194/fg2.png" width="183" /></span></a></div><span style="font-family: georgia;"><br /></span><div style="text-align: center;"><span style="font-family: georgia;"><span style="font-size: x-small;">O esquema como descrito por <b>Manilius</b>. Este eixo do solstício estava bastante desatualizado na sua época, revelando que <b>Manilius</b> o retirou de fontes muito mais antigas.</span> </span></div><p></p><p style="text-align: justify;"><span style="font-family: georgia;"><b>Ptolomeu</b> também descreve este esquema, onde ele diz que ‘os signos que se contemplam um ao outro’ são também signos de <i>igual poder</i>, desde que igualmente distantes dos trópicos. Ele explica que eles se ‘contemplam’ mutuamente em parte porque eles nascem e se põem na mesma parte do horizonte, e em parte porque: “…quando o Sol entra em qualquer um deles, os dias são iguais aos dias, as noites às noites, e a duração das suas próprias horas é a mesma”. </span></p><p style="text-align: justify;"><span style="font-family: georgia;">Naturalmente, uma vez que os solstícios representam os pontos sobre a eclíptica onde o Sol alcança a máxima declinação Norte (a 0° de Caranguejo) e Sul (a 0° de Capricórnio), a sua declinação é paralela nos graus que são igualmente distantes em ambos os lados (veja o diagrama abaixo).</span></p><p style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOhicnP8vvZRTEFZdfBvyBGWD_IBV4-dqHZAl20OdZ4lnvSUUUGWQ0JDn1hCaD35XKDdhsFVOcyfZy95jXelLsQGckHUrSWHfit1EmQFiSJaVyanymdWVbic31FiixD8kVMZcYOoy3TA21/" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: georgia;"><img alt="" data-original-height="356" data-original-width="464" height="192" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOhicnP8vvZRTEFZdfBvyBGWD_IBV4-dqHZAl20OdZ4lnvSUUUGWQ0JDn1hCaD35XKDdhsFVOcyfZy95jXelLsQGckHUrSWHfit1EmQFiSJaVyanymdWVbic31FiixD8kVMZcYOoy3TA21/w251-h192/fg3.png" width="251" /></span></a></div><span style="font-family: georgia;"><br /></span><div style="text-align: center;"><span style="font-family: georgia;"><span style="font-size: x-small;"><u>Declinação</u>: A distância norte ou sul do equador de um planeta. </span></span></div><p></p><p style="text-align: center;"><span style="font-family: georgia; font-size: x-small;"><u>Latitude Celestial</u>: A distância norte ou sul da eclíptica de um planeta. </span></p><p style="text-align: center;"><span style="font-family: georgia;"><span style="font-size: x-small;">A <u>Eclíptica</u> (trajeto do Sol) atravessa o equador a 0º de Carneiro e Balança, dando ao Sol 0º de declinação nestes</span> <span style="font-size: x-small;">pontos. </span></span></p><p style="text-align: justify;"><span style="font-family: georgia;">Isto não significa, naturalmente, que dois planetas ligados entre si por um relacionamento de antiscion irão partilhar o mesmo grau de declinação, como só o ciclo solar é restringido à eclíptica não pode ter latitude. Contudo, alguns autores modernos têm admitido que Ptolomeu estava descrevendo nesta passagem um relacionamento dependente de dois planetas que têm o mesmo grau de declinação, e eles, dessa forma, usam o termo ‘antiscia’ para se referirem a isto. O que é bem diferente do conceito tradicional de antiscia. Muitos têm sido influenciados pelo verbete ‘antiscion’ de <b>Nicholas de Vore</b>, em sua <span style="color: #cc0000;">Enciclopédia de Astrologia</span> (1947), onde ele declara (incorretamente) que o reflexo ao longo do eixo do solstício é uma aplicação moderna, como a usada na ‘Astrologia Uraniana’, mas que a definição original por <b>Ptolomeu</b> “...é aplicada p ara dois planetas que têm a mesma declinação no m esmo lado do equador. Um na mesma declinação no lado oposto era designado um contra antiscion”. </span></p><p style="text-align: justify;"><span style="font-family: georgia;">Aqui, <b>De Vore</b> interpretou <b>Ptolomeu</b> de modo incorreto, e referências a outros autores antigos varrem quaisquer dúvidas que o reflexo através do eixo do solstício é a base original e tradicional da técnica. Quando olhamos bem de perto o que <b>Ptolomeu</b> escreveu podemos ver que a afirmação de <b>De Vore</b> não é o ponto que Ptolomeu estava fazendo, em absoluto; nem Ptolomeu, na verdade, usou o termo antiscion, embora ele reconhecesse claramente que a relação dos signos que se ‘veem um ao outro’ era baseada em uma distância mútua do eixo do solstício. <b>Firmicus</b>, ao mover o ponto d e referência para o reflexo do antiscion de 15° dos signos tropicais para 0°, estava meramente corrigindo o erro que se tinha acumulado com o movimento do ponto vernal – um problema que a implantação do Zodíaco tropical erradicou. </span></p><p style="text-align: justify;"><span style="font-family: georgia;"><b>Firmicus</b> escreveu a respeito das antiscia,</span></p><p style="text-align: justify;"><span style="font-family: georgia;">“Deste modo, Gémeos e Caranguejo enviam antiscia um ao outro. Pois um grau, qualquer que seja o grau de que recebe um antiscion, envia um antiscion para aquele grau. Assim Touro e Leão enviam um antiscion um contra o outro, assim Virgem e Carneiro, Balança e Peixes, Escorpião e Aquário, Sagitário e Capricórnio”. </span></p><p style="text-align: justify;"><span style="font-family: georgia;"><b>Firmicus</b> prossegue para sugerir, que quando os planetas não se aspectam entre si, deveríamos considerar se eles estão unidos pela relação de antiscia: </span></p><p style="text-align: justify;"><span style="font-family: georgia;">“…Pois, quando eles enviam um antiscion de uma tal forma que eles estão em aspecto através do antiscion, em trígono, quadratura, sextil ou oposição, eles auguram tal e qual como se estivessem assim colocados na disposição normal…”. </span></p><p style="text-align: justify;"><span style="font-family: georgia;">Como prova da efetividade das antiscia, <b>Firmicus</b> oferece detalhes de um mapa no qual ele diz poder ser plenamente compreendido apenas por referência às suas influências. Sabendo que a identidade do homem por detrás do mapa é bem conhecida do seu patrono, ele o deixou anónimo no livro – um desafio por demais tentador para os estudantes clássicos que têm usado esses factos fornecidos em sua descrição para concluir que este era o mapa de <b>Ceionius Rufius Albinus</b>, um famoso escritor em lógica, geometria, história e poesia, e chefe de prefeitura da cidade de Roma de 30 de Dezembro de 335 d.C., até ser enviado para o exílio em 10 de Março de 337. <b>Firmicus</b> registou que o pai de <b>Rufius Albinus</b>, após duas funções sucessivas como cônsul, tornou-se um ‘exilado escandaloso’, o mesmo sucedeu ao seu filho pelo crime de adultério, embora mais tarde ele tenha regressado às suas funções. Ele argumenta que os detalhes da queda do pai de <b>Rufius Albinus</b>, o exílio, e as constantes conspirações contra ele apenas são revelados se voltarmos as nossas atenções para a teoria das antiscia.</span></p><p style="text-align: justify;"><span style="font-family: georgia;"><b>Firmicus</b> não fornece nenhuma posição dos graus, mas entre muitos dos pontos que ele faz em relação aos efeitos debilitantes das ligações das antiscia no mapa, ele a firma que a Lua está posicionada em Caranguejo, o Ascendente em Escorpião e Marte em Aquário. Apenas por aspecto não haveria nenhuma relação reconhecida entre a Lua e o Marte, por que seus signos estão inconjuntos. Contudo, o antiscion da Lua em Caranguejo cai em Gémeos, o qual aspecta Marte por trígono. O antiscion de Marte em Aquário cai em Escorpião, no Ascendente e, então, em trígono com a Lua. <b>Firmicus</b> viu este relacionamento entre Mar te e Lua como indicador de problemas e disputas:</span></p><p style="text-align: justify;"><span style="font-family: georgia;">“E assim a Lua Crescente, atacada por todos os lados pelas várias influências de Marte, tornou este homem, fisicamente enfraquecido, finalmente num exilado”.</span></p><p style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYukvlCwEVF_hd3YKCcKrAVpjHPq-xvAa1CAko4Al_614t6PORKO0uKeBF2U4J5ClVHTH-mQGjN_fbAqnqd_-ObM0CwC9mP4R-vEpfOrmfxKBvQzaqIY41rnVkPYAhXYoXBeRcGnntD2k1/" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: georgia;"><img alt="" data-original-height="316" data-original-width="328" height="196" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYukvlCwEVF_hd3YKCcKrAVpjHPq-xvAa1CAko4Al_614t6PORKO0uKeBF2U4J5ClVHTH-mQGjN_fbAqnqd_-ObM0CwC9mP4R-vEpfOrmfxKBvQzaqIY41rnVkPYAhXYoXBeRcGnntD2k1/w203-h196/fg4.png" width="203" /></span></a></div><span style="font-family: georgia;"><br /><div style="text-align: justify;">Geralmente é dito que as antiscia expressam uma simpática relação, mas <b>Firmicus</b> demonstra que se elas se ligam a um planeta maléfico ou desafortunado, elas podem ser prejudiciais. </div></span><p></p><p style="text-align: justify;"><span style="font-family: georgia;">Um método semelhante de averiguar familiaridade é considerar planetas igualmente colocados a partir dos equinócios. É dito que estes são de uma natureza semelhante, porque – nas palavras de <b>Ptolomeu</b> – “…eles ascendem em períodos de tempo iguais e estão em paralelos iguais”. <b>Ptolomeu</b> também diz a respeito destes, que os signos de Carneiro a Virgem são chamados Comandantes (porque o Sol torna o dia mais longo quando nestes signos), e os signos de Balança a Peixes são chamados Obedientes (porque quando o Sol se move através deles o dia é mais curto que a noite). Um planeta num signo comandante é assim considerado capaz de exercer um efeito dominante sobre o planeta na posição obediente. </span></p><p style="text-align: justify;"><span style="font-family: georgia;"><b>Manilius</b> e outros autores antigos designaram tais signos de <i>audentia</i> ‘signos que se ouvem uns aos outros’. <b>William Lilly</b> refere-se a signos que são ‘comandantes e obedientes’ na página 92 da <span style="color: #cc0000;">Astrologia Cristã</span>, mas não fornece uma descrição dos seus significados. O astrólogo Grego <b>Paulus Alexandrinus</b> percebeu que os signos que se ‘ouvem uns aos outros’ se dispõem bem a uma fuga de fugitivos, para o exterior, e para acusações, sugerindo que há algum elemento de desarmonia atribuído ao seu significado. </span></p><p style="text-align: justify;"><span style="font-family: georgia;">Pode parecer que esta técnica caiu em descrédito na tradição posterior, mas de facto ela nos dá as contra-antiscia, as quais <b>Lilly</b> nos diz para encontrarmos olhando simplesmente para o ponto oposto ao antiscion. Isto é correto porque o reflexo de um grau pelo eixo equinocial encontra-se oposto àquele que reflete ao longo do eixo tropical. O diagrama abaixo demonstra isso.</span></p><p style="text-align: justify;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiC03sBV60pUa_6FyaDukIRE8dc6Lzsyrdj8rRWTWJJekT9uYmMMK4Gy5EcfIlwtPaPsH2Imwik7q7THoA3ZfxvHxRGW1bUSNySfjlqh-aIsBNl6KnMNnv0lMJC08aPkPMqH26TPAhP_bCr/" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: georgia;"><img alt="" data-original-height="354" data-original-width="378" height="178" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiC03sBV60pUa_6FyaDukIRE8dc6Lzsyrdj8rRWTWJJekT9uYmMMK4Gy5EcfIlwtPaPsH2Imwik7q7THoA3ZfxvHxRGW1bUSNySfjlqh-aIsBNl6KnMNnv0lMJC08aPkPMqH26TPAhP_bCr/w190-h178/fg5.png" width="190" /></span></a></div><span style="font-family: georgia;"><br /></span><div style="text-align: center;"><span style="font-family: georgia; font-size: x-small;">As linhas verticais mostram os ‘signos que ouvem uns aos outros’, e inseri no diagrama as posições da Lua e de Marte do exemplo de <b>Firmicus</b>, com as suas antiscia (A) marcadas em azul, e as contra-antiscia (CA) marcadas em vermelho. Note como as contra-antiscia, enquanto opostas às antiscia, também caem diretamente no relacionamento designado pela noção clássica de signos ‘audentia’.</span></div><p></p><p style="text-align: justify;"><span style="font-family: georgia;">Podemos ver novamente porque <b>Nicholas de Vore</b> e os subsequentes astrólogos modernos têm erroneamente definido as contra-antiscia como um relacionamento entre dois planetas “na mesma declinação no outro lado [do equador]” – é porque esta definição se aplicará ao Sol e à posição na qual estará quando atingir a sua própria posição de contra-antiscion; mas isto apenas se aplica ao Sol. As contra-antiscia associam planetas a uma distância igual dos equinócios, como por exemplo, 15º de Peixes corresponderá a 15º de Carneiro. Em tais pontos o Sol tem tanta declinação sul do equador a um ponto, como tem ao norte do equador a outro. Isso traz a similaridade dos tempos de ascensão que <b>Ptolomeu</b> considera relevante. Mas esta definição não é válida para os planetas, os quais, naturalmente, podem permanecer nos pontos das contra-antiscia, enquanto estão em níveis variados de declinação ou latitude celestial. </span></p><p style="text-align: justify;"><span style="font-family: georgia;">Em astrologia tradicional, a conjunção por latitude celestial (a qual ocorre quando dois planetas estão no mesmo hemisfério e igualmente colocados a norte ou sul da eclíptica) é importante; mas não fazia parte da técnica de antiscia, e não deveria ser confundida com os modernos ‘paralelos de declinação’, que, ao contrário, são medidos a partir do equador. Para os antigos astrólogos, a direção e latitude de um planeta era muito significativa, usada para revelar muito a respeito da força e fortaleza de um planeta. A melhor posição planetária é estar no hemisfério norte, ascendendo em latitude; a pior no sul, descendendo. Esta consideração é especialmente relevante para a Lua, que é mais afortunada quando está no norte, ascendendo, e ao mesmo tempo aumentando em luz. </span></p><p style="text-align: justify;"><span style="font-family: georgia;">O antiscion nos dá, ao invés, uma noção de ‘semelhança’ baseada na similaridade do grau do Zodíaco, relacionando os tempos de ascensão e igualdade dos dias e noites. A contra-antiscia é baseada e m um reflexo inverso porque os dias de um são refletidos pelas noites do outro. Com o antiscion, um fator mais imediatamente equivalente está envolvido; com o contra-antiscion é um princípio oposto, assim o relacionamento é mais difícil, ou antipático. Estes princípios filosóficos concordam com as apreciações de <b>William Lilly</b>: </span></p><p style="text-align: justify;"><span style="font-family: georgia;">“…e tal como há antiscia, as quais sendo de bons planetas consideramos iguais a sextis ou trígonos, também há contra-antiscia, as quais consideramos como sendo da natureza de uma quadratura ou oposição”. </span></p><p style="text-align: justify;"><span style="font-family: georgia;"><b>Lilly</b> não deixou nenhuma evidência do uso de aspectos de ou para as antiscia. Ou seja, ele usa as antiscia onde elas caem diretamente sobre um planeta ou cúspide de casa, mas não onde elas caem sobre o trígono ou quadratura de um planeta ou cúspide, como fez <b>Firmicus</b>. (Exceto a oposição, naturalmente, a qual revela o contra-antiscion). </span></p><p style="text-align: justify;"><span style="font-family: georgia;">A partir das referências que encontramos em Astrologia Cristã, podemos ver que ele exigiu uma correspondência exata ou uma orbe muito próxima e tomou os contatos das antiscia com planetas favoráveis como um apoio, mas contatos com planetas impedidos como destrutivos, com os contatos de contra-antiscia a serem julgados menos úteis. Por exemplo, a conjunção da Lua com o antiscion do Regente do Ascendente é um fator promissor em assuntos de vida ou morte, mas a conjunção do regente do ascendente com o antiscion do Regente da oitava casa favorece a morte, como faz a conjunção do Sol com o antiscion de um planeta maligno.</span></p><p style="text-align: center;"><span style="font-family: georgia; font-size: x-small;">Texto gentilmente cedido por <b>Deborah Houlding</b></span></p><p style="text-align: center;"><u><span style="font-family: georgia; font-size: x-small;">Skyscript Astrology Pages</span></u></p><div style="text-align: center;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhs-C7cTUhpMhjqPMmtLf1yu5eWVhvz9IPdeE2l0uruRK4P1D5eQ4HYljTOLeBrb7y6JZknKXM2W1inc0fWw3h5wM3i86znpQbitwR6ti2abrL0PDiYp5_D1Yi-sqb85dLvxvhxim_VmThM/" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: georgia;"><img alt="" data-original-height="187" data-original-width="292" height="142" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhs-C7cTUhpMhjqPMmtLf1yu5eWVhvz9IPdeE2l0uruRK4P1D5eQ4HYljTOLeBrb7y6JZknKXM2W1inc0fWw3h5wM3i86znpQbitwR6ti2abrL0PDiYp5_D1Yi-sqb85dLvxvhxim_VmThM/w222-h142/Theatrum+Chemicum+Britaanicum%252C+London%252C+1652..jpg" width="222" /></span></a></div><span style="font-family: georgia;"><br /></span></div><p><br /></p>César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-65557945153618545182021-04-18T06:28:00.008-07:002021-04-18T06:36:00.573-07:00Quadruplicidades<p style="text-align: justify;"><span style="font-family: georgia;"> </span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3GfEu99noTCs_Yom0kJx1aDCXdERdKBmAzt0GlHaOS9fx-P9FZ64IJnFWlwFVUaQAP___IUmuUoOCmW6ivvR1IV7P-2zUamanGXugxQSZPi1MQQ__K1k07WY_-hB25sN2nRtLwI-r7VMX/s1180/_methode_sundaytimes_prod_web_bin_0a536846-3145-11ea-81b4-81217bc4782e.jpg" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: georgia;"><img border="0" data-original-height="663" data-original-width="1180" height="210" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh3GfEu99noTCs_Yom0kJx1aDCXdERdKBmAzt0GlHaOS9fx-P9FZ64IJnFWlwFVUaQAP___IUmuUoOCmW6ivvR1IV7P-2zUamanGXugxQSZPi1MQQ__K1k07WY_-hB25sN2nRtLwI-r7VMX/w373-h210/_methode_sundaytimes_prod_web_bin_0a536846-3145-11ea-81b4-81217bc4782e.jpg" width="373" /></span></a></div><span style="font-family: georgia;"><br /></span><div class="separator" style="clear: both; text-align: center;"><span style="font-family: georgia; text-align: justify;">A Astrologia, além de identificar os signos através dos elementos da natureza; fogo, terra, ar e água, também divide os signos em outra disposição, que chamamos de “ritmo”. Essas disposições são determinadas pelo próprio traçado geométrico do Zodíaco, e chamamos de “triplicidades” a divisão por elemento, e “quadruplicidade”, a divisão por ritmo.</span></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;">*</div><p style="text-align: justify;"><span style="font-family: georgia;">Existem três quadruplicidades e são divididas nos ritmos: cardinal, fixo e mutável e cada um dos doze signos possui um desses ritmos. Temos nas quadruplicidades a referência e identificação dos tipos básicos de atividades dos signos. Os ritmos são divididos em grupos de quatro signos para cada ritmo. Além de identificar o tipo de atividade eles nos indicam também a capacidade de adaptação às circunstâncias.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">As qualidades (ou Ritmo) estão associadas ao início, meio e fim de cada estação do ano.</span></p><p style="text-align: center;"><u><span style="font-family: georgia;">AS TRÊS QUADRUPLICIDADES</span></u></p><p style="text-align: justify;"><span style="font-family: georgia;">As manifestações rítmicas determinam as seguintes características:</span></p><p style="text-align: center;"><span style="font-family: georgia;"><u>CARDEAL</u> (Áries, Câncer, Libra e Capricórnio)</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Esta qualidade representa o início de cada estação.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Os signos de Modo Cardinal correspondem à entrada nas Estações do Ano. E são eles Carneiro, Caranguejo, Balança e Capricórnio.</span></p><p style="text-align: justify;"><span style="font-family: georgia;"><u>SIGNOS CARDINAIS</u> são os das Casas ANGULARES</span></p><p style="text-align: justify;"><span style="font-family: georgia;">O início, a cruz cardinal (RELACIONAMENTO e INDEPENDÊNCIA) e a disponibilidade.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Os signos cardinais se caracterizam pela ação, a impressão de uma nova atitude e de um novo movimento, buscando um desafio. São signos com mais iniciativa que os demais. O Asc., Desc., MC e FC são pontos cardinais e signos cardinais são aqueles que dão impulso, começo, iniciativa, criatividade, projeto, ideia, origem às coisas, conferem atividade, energia, coragem, audácia, rapidez, espírito de pioneirismo, ambição, ardor, autenticidade, senso de direção e de prioridade. Mas também conferem irreflexão, despotismo, dispersão e orgulho. São eles um signo de cada elemento: Áries (fogo), Câncer (água), Libra (ar) e Capricórnio (terra).</span></p><p style="text-align: justify;"><span style="font-family: georgia;">1. Cardinal: signos de Áries, Câncer, Libra e Capricórnio</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Representação.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">A energia cardinal simboliza começos, tal como a entrada de cada estação; E os signos cardinais também se apresentam assim. Seja o impulso de Carneiro, a associação de Caranguejo à fecundidade e maternidade, de Balança às relações ou de Capricórnio à vida social e à responsabilidade da carreira.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Por isso esses signos representam ambição, espírito empreendedor, pioneirismo, iniciativa e a vontade de buscar aquilo que se quer. Podem também ser apressados, imprudentes e dominadores. Esta qualidade representa a energia necessária para começarmos algo. A expressão: “se não tem tu, vai tu mesmo”, explica bem o que ela significa. Ela não espera. Faz acontecer, abrindo o seu próprio caminho.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Na energia ou expressão Cardinal existe uma tônica de Ação. De início e libertação da energia, é assim que esta vai operar.</span></p><p style="text-align: justify;"><u><span style="font-family: georgia;">CARDINAL</span></u></p><p style="text-align: justify;"><span style="font-family: georgia;">Pessoas com forte ênfase em signos Cardinais podem ter facilidade em iniciar projetos, é uma qualidade direcionada, de movimento.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">A pessoa que nasce com a maioria dos planetas em signos cardinais tende a ser uma pessoa espontânea, que não descansa, age depressa e está sempre ansiosa para mudar de atividade. Tem facilidade para tirar vantagens das situações. Tem habilidades naturais para o comando e faz com que as coisas aconteçam. É uma organizadora.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Já as pessoas muito ligadas a ela podem ser muito ambiciosas. Estão sempre apressadas, fazendo um monte de coisas, mas não tendo tempo para aproveitar a vida. Também podem ter dificuldade de terminar o que começam.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">A falta deste modo num mapa natal pode originar alguma ausência de iniciativa e um certo desânimo em alcançar em objetivos e manter as coisas em andamento. As pessoas pouco ligadas a esta qualidade, podem ser muito paradas, do tipo que gostam de empurrar os seus problemas para os outros. Se contentam com pouco, porque não gostam de esquentar a cabeça.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">A pessoa sem planetas nos signos cardinais tem dificuldade em tirar vantagem das oportunidades ou não consegue perceber oportunidades.</span></p><p style="text-align: center;"><span style="font-family: georgia;"><u>FIXO</u> (Touro, Leão, Escorpião e Aquário)</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Esta qualidade representa o meio das estações.</span></p><p style="text-align: justify;"><span style="font-family: georgia;"><u>SIGNOS FIXOS</u> são os das Casas SUCEDENTES.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">O meio, a cruz fixa (POSSE e PODER) e a entrega.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Os signos fixos se caracterizam pela preservação de sua atitude e de seu movimento inicial. São signos com mais convicção que os demais. São aqueles que são estáveis, que dão maior densidade à matéria, que conseguem as coisas devagar, que vão até o fim, que tem os pés no chão, conferem afirmação, lealdade, confiabilidade, prestígio, posição, bens, resolução, concretização, realização, concentração, reflexão e constância; mas também frieza, obstinação, teimosia, egoísmo, lentidão e apatia. São eles: Touro (terra), Leão (fogo), Escorpião (água) e Aquário (ar).</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Quando o trabalho correspondente a estação correspondente está estabilizado, por isso representa lealdade, obstinação, determinação, força, constância, estabilidade, capacidade de se concentrar. Ela representa as qualidades necessárias para estabilizar, tudo o que começamos, a frase: “o apressado come cru”, nos dá uma ideia, do que esta qualidade age, ela vai com calma e lentamente vai conseguindo o que quer. Ela também busca a segurança. As pessoas pouco ligadas a ela podem ter grandes ideias, serem inteligentes e criativas, terem muita iniciativa, mas podem não concretizar, o que começam, ou alguém tem que terminar por elas. Já as pessoas muito apegadas a ela, são teimosas, egoístas e sofrem muito com as mudanças. Elas também se não forem ensinadas desde pequenos, a se porem em movimento através dos esportes ou realizando pequenas tarefas, podem se tornar mais preguiçosas, que as pessoas das outras qualidades, que tiveram a mesma falha na sua criação.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">2. Fixa: signos de Touro, Leão, Escorpião e Aquário</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Representa fixação.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">São signos de reservas de energia, de acumulação, de "teimosia", de solidez, mas também de estruturação e consolidação de valores, da personalidade, de emoções ou de ideias.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Na energia ou expressão Fixa existe uma tônica de Concentração. É um modo que vai operar no sentido de manter a forma, de manter as reservas de energia, numa perspectiva interiorizada.</span></p><p style="text-align: justify;"><u><span style="font-family: georgia;">FIXA</span></u></p><p style="text-align: justify;"><span style="font-family: georgia;">Pessoas com forte ênfase em signos Fixos podem ter uma grande capacidade de concentração, serem "resistentes" e obstinados naquilo a que se propõem.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">A pessoa que nasce com a maioria dos planetas em signos fixos tende a ser persistente, estável e se fixa em ideias ou atividades. Em geral, não gosta muito de mudanças.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">A falta deste modo num mapa natal pode, por sua vez, originar alguma instabilidade e também incapacidade em fixar metas e propósitos, com uma certa tendência à dispersão.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Quando não possui planetas em signos fixos, a pessoa não consegue se fixar ou fazer planos a longo prazo e tem dificuldades de atingir objetivos. A vida é bastante errática.</span></p><p style="text-align: center;"><span style="font-family: georgia;"><u>MUTÁVEL</u> (Gêmeos, Virgem, Sagitário e Peixes)</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Esta qualidade representa o fim de cada estação.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Os signos de Modo Mutável correspondem ao final das Estações do Ano. E são eles Gêmeos, Virgem, Sagitário e Peixes. As casas relacionadas com os signos CARDEAIS são chamadas de CASAS ANGULARES.</span></p><p style="text-align: justify;"><span style="font-family: georgia;"><u>SIGNOS MUTÁVEIS</u> são os das Casas CADENTES</span></p><p style="text-align: justify;"><span style="font-family: georgia;">O fim, a cruz mutável (CONHECIMENTO e FINALIDADE) e o significado.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Já os signos mutáveis se caracterizam pela adaptabilidade. São signos mais flexíveis que os demais. São os signos elementos de transformação, transmutação, alteração, mudanças, sabedoria, entendimento, que dão ritmo as coisas, que tem um envolvimento com o próximo, confere também sensibilidade, flexibilidade, versatilidade, mutabilidade, percepção e adaptação. São os signos do doar-se, submeter-se, do ser usado e servir ao próximo. Mas também inconstância, inércia e depressão. São eles: Gêmeos (ar), Virgem (terra), Sagitário (fogo) e Peixes (água).</span></p><p style="text-align: justify;"><span style="font-family: georgia;">3. Mutável: signos de Gêmeos, Virgem, Sagitário e Peixes</span></p><p style="text-align: justify;"><span style="font-family: georgia;"> Representa mutabilidade</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Quando é necessária uma adaptação da estação, que está terminando para a que está começando. O momento em que é preciso fazer a transição para a qualidade seguinte e para um novo ciclo. São signos adaptáveis, de uma certa dualidade, em que foi preciso compreender o ciclo que terminou para se iniciar o seguinte. Curiosamente são signos cujas figuras representam alguma dualidade.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Por isso ela representa adaptabilidade, flexibilidade, versatilidade, engenhosidade. A expressão: “na vida você tem, que aprender a se dobrar, senão você se quebra” é a essência do que essa qualidade representa. É graças a ela que nós conseguimos nos adaptar a mudanças na vida. Ela nos diz quando é a hora de ir a luta e começar (cardeal), e quando é hora de ficar (fixo).</span></p><p style="text-align: justify;"><span style="font-family: georgia;">As pessoas pouco afeitas a esta mutabilidade, tendem a percorrer uma só direção, uma só linha de comportamento, sem perceberem quando é a hora mais apropriada para mudar de rumo, podendo ser ou muito independentes (cardeal), ou teimosos (fixo).</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Já pessoas muito ligadas a ela podem ser indecisas, incapazes de decidir um rumo para as suas vidas.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Podem ser muitos dependentes dos outros, inconstantes e irresponsáveis. Tendem a ser mentirosos e nos casos mais drásticos, podem se tornar criminosos (principalmente trambiqueiros), porque os valores morais, podem ser fracos (adaptáveis).</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Os signos mutáveis também são chamados de signos comuns.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Na energia ou expressão mutável existe uma tônica de Síntese. É a integração dos dois modos que o precederam, para se fazer então a passagem para um novo ciclo. Daí operar a um nível de aprendizagem e compreensão.</span></p><p style="text-align: justify;"><u><span style="font-family: georgia;">MUTÁVEL</span></u></p><p style="text-align: justify;"><span style="font-family: georgia;">Pessoas com forte ênfase em signos Mutáveis podem ter uma grande capacidade em se adaptarem às circunstâncias, em assimilarem os processos e se necessário transformá-los.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">A pessoa que nasce com a maioria dos planetas em signos mutáveis tende a ter muita capacidade de adaptação e ajustes na vida e está em constante mudança.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">A falta deste modo num mapa natal pode, no entanto, mostrar pessoas que têm dificuldades em serem flexíveis. Pode existir, de algum modo, uma certa dificuldade de adaptação e compreensão.</span></p><p style="text-align: justify;"><span style="font-family: georgia;">Quando o nativo não possui planetas em signo mutável, há muita dificuldade em fazer qualquer tipo de mudança por menor que seja, ou de fazer ajustes. É uma pessoa inflexível e de idéia fixa.</span></p><div style="text-align: justify;"><br /></div>César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-21329970001453668332013-10-03T12:18:00.002-07:002018-06-11T07:05:30.118-07:00Parapegma<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Georgia, Times New Roman, serif;">O parapegma (seu plural é parapegmata) é o precursor de nossos antigos almanaques. Eles consistiam de tábuas de pedra, ou diretamente desenhos nas paredes, em que inscrições dispostas na forma de círculos ou fileiras arriscavam previsões astronômicas, astrológicas ou meteorológicas. Além disso, alguns buracos serviam como uma clavilha para fincar um ponteiro que deveria ser avançado todos os dias. As informações que coletam podem incluir as relacionada aos ciclos temporários do dia da semana, ao mês (o ciclo lunar), ao deslocamento do sol pelos signos zodiacais, o dia do ano acompanhado de indicações de solstícios ou equinócios, o dia nundinal (mercado), o orto de estrelas, etc.</span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Os primeiros parapegmata são de meados do século III a. C. e são atribuídos a Conon de Samos, embora Metón e Euctemón tenham sido tradicionalmente considerados os inventores destes instrumentos. Numerosos parapegmata foram encontrados em ruínas gregas e romanas, das quais cerca de sessenta permanecem no presente.</span><br />
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-67972903740417220022013-10-03T12:02:00.001-07:002019-12-02T10:56:10.985-08:00O Astrólogo de D. Henrique, o Navegador<div dir="ltr" style="text-align: left;" trbidi="on">
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Em Portugal os astrólogos não tiveram a mesma projeção e influência
político-social que tiveram no resto da Europa, embora tenham desempenhado um
papel de vital importância nos grandes descobrimentos marítimos portugueses no final
do século XV. Os poucos astrólogos desta época que a história registra foram na
maioria de origem judaica. Este é o caso do célebre <b>Abraão Guedelha</b>, reputado
médico e sábio astrólogo judeu-português que atuou na corte do Infante D.
Henrique (1394-1460) , o Navegador.</div>
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D. Henrique encarregou mestre <b>Guedelha</b> de fazer o horóscopo
do reinado de seu sobrinho D. Afonso V (1432-1481) no momento de sua coroação,
em Tomar, a 10 de setembro de 1438. Como as predições de mestre <b>Guedelha</b> foram
extremamente favoráveis, D. Henrique determinou que fosse concedida uma pensão
à sua filha.<o:p></o:p></div>
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Conta-se que alguns anos antes, mestre <b>Guedelha</b> teria
indicado ao pai dele, D. Duarte (1391-1438), o dia propício para a sua
aclamação, mas este não aprovou a data e escolheu outra. Subiu ao trono em 14
de agosto de 1433 e tornou-se o undécimo rei de Portugal, realizando um curto
reinado cortado de acontecimentos tristes, fomes e pestes. Segundo cronistas da
época, a causa deste reinado infeliz foi não ter ouvido o conselho de mestre
<b>Guedelha</b>…<o:p></o:p></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">π</span></div>
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-62478552953679677002013-10-03T11:30:00.002-07:002019-04-28T16:28:17.037-07:00Parapegmata Astrológico<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Georgia, Times New Roman, serif;">Parapegmata (I)<o:p></o:p></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Los parapegmata están
entre los instrumentos más antiguos del mundo clásico y relacionados
íntimamente con la tradición astrológica más antigua de Grecia, la de la
astrometereología.<o:p></o:p></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Básicamente un
parapegmata es un instrumento para seguir la evolución de los ciclos
temporales. En un parapegmata inscripcional se taladran orificios en una pared
o en una piedra y se va moviendo una clavija de orificio en orificio cada día.
En cada orificio se inscribe la información astronómica o astrológica para
informar de días específicos. Al mirar un parapegmata un día en particular el
observador busca las clavijas y simplemente lee la información astrológica,
astronómica o astrometereológica para ese día.<o:p></o:p></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Al parecer los
primeros parapegmata conocidos, que no los más antiguos, se remontan a Conon de
Samos (sobre el 245 aC). Normalmente se reconocen a Meton y Euctemon (siglo V
aC) como los inventores de parapegmata y ciertamente muchos astrónomos más
tarde compilaron los datos para su construcción.<o:p></o:p></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Un ejemplo de lo que
se ha denominado <span style="color: #0c343d;">parapegmata astrológico</span> es el Parapegma de las Termas de
Trajano (aproximadamente del s.I dC). He aquí un par de reproducciones
realizadas en pasta de modelar.</span><br />
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<img border="0" data-original-height="240" data-original-width="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiH4nPhQczhaaZWhyphenhyphenyk-8aN0ScfCJejBqsHtfc-P30NfVchQJA7IzaBaJOJcRuu4YrGbcqPa2RjTXdgVGW9NTDSpusUOgDQkOY1e3bCHkNd5Iw9ZA0Dlt-dopmxB6PM8wR9JeJMJYBzlW2H/s1600/DSC02166.jpg" /></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Parapegma (II)<o:p></o:p></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">El parapegma de las
Termas de Trajano ha tenido una vida bastante interesante. Fue descubierto a
principios del s. XIX como un graffitti en el enlucido de una pared de una casa
romana cerca de las Termas de Trajano, en la colina Esquilina. Esta casa más
tarde fue convertida en un altar a Santa Felicita. La representación que
tenemos del parapegmata fue hecha en 1822, pues el parapegmata original parece
que se dejó expuesto a la intemperie y desapareció poco después. De hecho, lo
que conservamos además de este dibujo es una copia en terracota, hecha
supuestamente del original, por alguien llamado Ruspi, que apareció en la
Universidad de Würzburg, y un molde yeso de esta copia que se encontró en Roma
a principios de los ochenta. La copia de Würzburg, que nosotros hemos recreado,
fue mejorada con la reconstrucción de las imágenes (Saturno y Júpiter) que
faltaban.<o:p></o:p></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Al parecer, siguiendo
las hipótesis de <b>D. Lehoux</b> y otros los 30 orificios contaban días lunares. Los
días lunares, por otro lado, cuentan desde el primer día (probablemente tanto
luna llena como nueva) hasta el día 30 (final de ese ciclo lunar) y luego vuelta
a empezar. Estos días lunares tienen una significación astrológica en muchos
textos romanos, incluyendo <span style="color: #274e13;">Las Geórgicas</span> de Virgilio, que nos cuenta que el
decimoséptimo día de la luna es propicio para plantar la vid y el noveno día,
afortunado para los fugitivos y desafortunado para los ladrones (Geor. I,
277-8; Plinio NH XVIII, 21). Esta hipótesis de que los números del I al XXX
parecen señalar los días lunares está muy reforzada por la evidencia
comparativa, ya que las secuencias de 30 días son comunes en los parapegmata
latinos, y ninguno tiene una secuencia que llegue hasta 31.<o:p></o:p></span><br />
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<span style="font-family: Georgia, Times New Roman, serif;">Aquí tenemos un
bloque de pasta preparado ya para comenzar a reconstruir un parapegma.</span><o:p></o:p></div>
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-66529493458532238372013-10-03T11:15:00.001-07:002018-07-21T19:58:01.776-07:00Enrique de Villena - Tratado de Astrología<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><i>Datos del Libro</i></b><br /><b><i><br /></i></b><i><b>Editorial: </b>Labor<b> - </b>Rio Tinto Minerva, Madrid</i><br /><i><b>Edición y notas: </b>1980, Pedro M. Cátedra</i><br /><br /><i><b>Encuadernación: </b>Tapa dura tela editorial con sobrecubierta y páginas con dibujos de fin de capitulo, tablas y 18 figuras a color reproducen el universo planetario</i><br /><i><b>Páginas: </b>181</i><br /><b><i>Medidas: 31 x 23,5 cms.</i></b><br /><b><i><br /></i></b><i><b>Impreso: </b>España</i><br /><b><i>ISBN: 8486003113 ed. Humanitas</i></b><br /><b><i><br /></i></b><b><i>Reseña:</i></b><br /><i><br /></i><i>Enrique de Villena es autor sobradamente conocido por todos los estudiosos españoles e hispanistas. Gracias a su fama de mago, nigromante y experto en artes ocultas, ha penetrado en los manuales de literatura de todas las épocas. Entre sus libros más importantes que se le atribuyen está este Tratado de Astrología, cuyo único manuscrito conservado es el de la Biblioteca Nacional, que nunca había podido ser utilizado por la generalidad del público interesado en estos temas, por no existir edición accesible.</i><br /><b><i><br /></i></b><b><i>Contenido:</i></b><br /><ul style="line-height: 1.4; list-style-image: initial; list-style-position: initial; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Introducción Julio Samsó<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-ooM5V_kdJx2rmlcBdTxkcS9hXHeWuMbWV8_fniSGAyEX-pgJ93-a36xeBZXb0LXVGGrmT4bPm-zY5ELagEQhGWdX5GcNswYzuQ5uVPolgu6pscqRp1hmFy4TrK-oHIv_t7pt6ska6KA/s1600/45148557_21648492.jpg" imageanchor="1" style="clear: right; color: black; float: right; margin-bottom: 1em; margin-left: 1em; text-decoration-line: none;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-ooM5V_kdJx2rmlcBdTxkcS9hXHeWuMbWV8_fniSGAyEX-pgJ93-a36xeBZXb0LXVGGrmT4bPm-zY5ELagEQhGWdX5GcNswYzuQ5uVPolgu6pscqRp1hmFy4TrK-oHIv_t7pt6ska6KA/s320/45148557_21648492.jpg" style="background: transparent; border-radius: 0px; border: 1px solid rgb(202, 202, 202); box-shadow: rgba(0, 0, 0, 0.2) 0px 0px 0px; padding: 8px; position: relative;" width="226" /></a></div>
</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Generalidades</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>La Astronomía y la Astrología en España en la Baja Edad Media</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>El Tratado de Astrología atribuido a Enrique de Villena: justificación del título y su contenido</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Las fuentes del Tratado</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>La estructura y las dimensiones del Universo</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>La meteorología en el Tratado</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>La Geografía</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>La Astrología</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>La Trigonometría</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>La Astronomía</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Conclusiones</i></li>
</ul>
<b><i>Tratado de Astrología atribuido a Enrique de Villena</i></b><br /><ul style="line-height: 1.4; list-style-image: initial; list-style-position: initial; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Noticia preliminar</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Texto</i></li>
</ul>
<b><i>Parte Primera</i></b><br /><b><i>[En que manera Dios crió al mundo]</i></b><br /><b><i>[Capítulo del omne e de su alma]</i></b><br /><b><i>[De la disputaçión de fazen los sabios açerca de la Astrología]</i></b><br /><ul style="line-height: 1.4; list-style-image: initial; list-style-position: initial; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Capítulo de la tierra</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Capítulo del agua</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Capítulo del helemento del ayre</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Capítulo del fuego</i></li>
</ul>
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<b><i>Segunda Parte</i></b><br /><ul style="line-height: 1.4; list-style-image: initial; list-style-position: initial; margin: 0.5em 0px; padding: 0px 2.5em;">
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Capítulo del sol</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Capítulo de la luna</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Capítulo del drago</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Capítulo de los eclipses del sol e de la luna</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Andén de Saturno, Júpiter e Mars</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Andén de Venus e Mercurio</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Capítulo de los axes e concordança de los planetas</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Capítulo del Zodíaco</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Vocabulario</i></li>
<li style="border: none; margin: 0px 0px 0.25em; padding: 0.25em 0px;"><i>Índice onomástico</i></li>
</ul>
<i>Edición Tapa dura terciopelo Ed. Humanitas 1983, </i><br /><i>250 páginas</i></div>
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-92053051802490864642013-10-03T11:13:00.001-07:002019-12-02T11:07:59.035-08:00EL CENTILOQUIO DE HERMES<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRKYhNZBPm-6BzHAK-JL3V8ILEeeI-bGg25gEmLbz3JysLYQYFB-CxwHnoZYFWmYGxLNqf7nFW6xqIY8kWT_MfFfeOxVHSJAg7FcSVsoSadAmXEwLYbjqVspcQDxNVWdNHeqzUZgSmafX4/s1600/Lunar+Eclipse+over+Stonehenge.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="225" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRKYhNZBPm-6BzHAK-JL3V8ILEeeI-bGg25gEmLbz3JysLYQYFB-CxwHnoZYFWmYGxLNqf7nFW6xqIY8kWT_MfFfeOxVHSJAg7FcSVsoSadAmXEwLYbjqVspcQDxNVWdNHeqzUZgSmafX4/s320/Lunar+Eclipse+over+Stonehenge.jpg" width="320" /></a></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">α</span></div>
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<b>Hermes: el Centiloquio o las cien sentencias</b></div>
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A Hermes Trismegisto se le ha atribuido una caterva de textos a lo largo de las edades Antigua y Media; los temas van desde Teología, pasando por Alquimia hasta la Astrología. Sobre esta última disciplina podemos encontrar un método para corregir ascendentes natales, algún tratado, una pequeña lista de estrellas fijas y un conjunto de cien sentencias.<br />
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Ignoro si este controvertido personaje realmente existió como tal, también cuestiono la autenticidad de su centiloquio, pero lo que no puedo menospreciar es la importancia del mismo en la tradición astrológica, y en vista de que en internet no se puede encontrar una versión en castellano –al menos que yo sepa– aquí lo dejaré para el beneficio de los estudiosos del arte.<br />
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Disculpen si hay algún error de traducción; agradecería si alguien me lo hiciese saber. Por otro lado y muy importante, la traducción conlleva un trabajo y un esfuerzo, así que si vas usar este material en algún texto o página web, menciona este blog y a su administrador.<br />
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<b>Centiloquio de Hermes, el tres veces grande</b></div>
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1. El Sol y la Luna, junto a Dios, son la vida de todas las cosas vivientes; a pesar de esto, muchas natividades no tienen Hyleg; aun así, ya sea porque el Sol y la Luna amistosamente contemplen el Ascendente o estén ahí libres de aflicción, las vidas de los nativos serán largas.<br />
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2. Todas las natividades diurnas está fortalecidas por el Sol, cuando está bien aspectado por las fortunas; las nocturnas por la Luna, cuando ella está igualmente fortificada. Si esto no sucede y sin embargo las fortunas están en ángulos, el nativo deberá ser bueno.<br />
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3. Cuando Marte, señor del Ascendente, está en la décima, éste conferirá dignidad y poder al nativo que serán acompañados con injurias y crueldad, y por ello se dice que es una infortuna más que una fortuna.<br />
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4. Júpiter en buen aspecto con las infortunas torna su malevolencia en bien; Venus no puede afectar de tal manera, a menos que esté ayudada por Júpiter; por lo tanto, en procurar el bien y prohibir el mal, se encuentra que Júpiter es mucho mejor que Venus.<br />
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5. El artista no puede hacer una mescla de los significados de las estrellas antes de que conozca sus amistades y sus enemistades, las cuales son triples. Primero, de acuerdo a sus naturalezas; segundo, de acuerdo a sus casas; tercero, de acuerdo a sus aspectos.<br />
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6. Venus es opuesta a Mercurio. Él comprende los idiomas y la disciplina; ella delicias y placeres. Júpiter lo mismo con Marte; éste ansía piedad y justicia, aquel impiedad y crueldad.<br />
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7. Haz al Sol o a cualquiera de los superiores significar príncipes y grandes personas; escribas y rústicos por los planetas inferiores, y principalmente por la Luna.<br />
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8. Los significados de la conjunción no son disminuidos por un aspecto, pero el aspecto sí por la conjunción en tanto que tiene menos fuerza que ésta.<br />
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9. No des un juicio ni elijas nada mientras Escorpio está ascendiendo, tampoco cuando los ángulos estén oblicuos o torcidos, o si Marte está en el Ascendente; el evento resultará en una cruz y la materia no tendrá un buen final, pues Escorpio es un signo de falsedad.<br />
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10. Buenos planetas afligidos por las infortunas desde la sexta o la doceava significan enfermedad.<br />
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11. Rumores promovidos cuando la Luna está en la primera cara de Escorpio son Falsos y rápidamente olvidados.<br />
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12. El juicio de los astrólogos no muchas veces es incierto, por razón del error de sus instrumentos, o por ignorancia de los consultantes, o cuando el Sol está cerca del Medio Cielo, o cuando los argumentos de promesa y negación de la cuestión son iguales en la figura.<br />
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13. Cuando la Luna esté en el Sur, descendiendo en Escorpio o Piscis, no construyas, pues una fábrica erigida en ese momento pronto caerá en ruinas.<br />
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14. Mercurio siendo fuerte en los lugares propicios del cielo, bien configurado con las otras estrellas y planetas en la natividad, denota, entonces, una dignidad conveniente al nativo; pero Mercurio por sí mismo es un planeta débil.<br />
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15. Cualquiera que contienda con otro y venciese cuando los significadores están en signos bicorporales, conseguiría una gran victoria; mas si venciese, perdería mucho; porque entonces el bien y el mal es doble.<br />
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16. No des un juicio hasta que conozcas las intenciones del consultante porque muchos no saben lo que preguntan o no pueden expresar lo que quieren.<br />
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17. Cuando alguien te pregunte por un padre, ten en cuenta la cuarta; por un hermano, la tercera; por un hijo, la quinta; por una esposa la séptima; pero por una persona enferma, ten cuenta sólo el Ascendente.<br />
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18. Cuando la Luna se dirija hacia la cuadratura de las fortunas o las infortunas y el testimonio de las ayudas u obstáculos de la cuestión son inciertos, es de dudar que la fuerza de los malos planetas será un impedimento más importante que la asistencia de los otros.<br />
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19. En el comienzo de un viaje y luego su retorno, no permitas que la Luna esté en el Ascendente, la cuarta o la novena, sin importar que no se encuentre afligida. Al entrar en una ciudad no la coloques ni en la primera, segunda o cuarta.<br />
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20. Hay tres maneras de descubrir los accidentes propios a los hombres, a saber: por lo genitura del nativo, por el nacimiento de su primer hijo o por una cuestión propuesta por cual la mente esté preocupada o afectada.<br />
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21. Cualquier comienzo cuando la Luna esté unida a un planeta retrógrado pronto será destruido, y si por otro lado ella está impedida de alguna manera, el desastre sucederá más pronto todavía.<br />
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22. Que Saturno y el Sol sean significadores para reyes y príncipes, con el planeta y planetas de la décima; pero sus ayudantes son los de la onceaba; y los asistentes de las personas vulgares son de la segunda.<br />
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23. Cuando un rey pregunta por un viaje, asegúrate de rechazar ese momento en que Cancer asciende.<br />
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24. Géminis y Sagitario obedecen a la Cabeza y a la Cola del Dragón más que otros signos, por eso estos trabajan mejor cuando están en dichos signos que cuando están en cualquiera otros.<br />
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25. Cuando Tauro o Libra ascienden en la natividad de una mujer y Marte esté en ellos, la nativa será inmodesta e impúdica, lo miso si Capricornio Asciende.<br />
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26. La virtud de los planetas es recibida del Sol cuando éste está posicionado ya sea en el Ascendente o en el Medio cielo conjunto a ellos. La Luna, durante la noche, los recibe también, si en los susodichos lugares se une a ellos.<br />
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27. Júpiter disuelve la maleficencia de Saturno; Venus disuelve la de Marte.<br />
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28. Cuando una cuestión sea propuesta sobre una mujer, toma a Venus como su significador, pero más particularmente a la séptima; pero si es sobre un enemigo, respecta a la doceava, pero más particularmente la séptima también.<br />
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29. Cuando alguien vaya a una guerra, en especial un rey, deja que el Ascendente lo ocupe un signo regido por los planetas superiores o por el Sol, y haz que el señor de Ascendente y el Sol sean fuertes en la figura; pero el señor de la séptima debe ser débil e infortunado.<br />
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30. La Luna creciendo en luz y movimiento, y en conjunción a Saturno o Júpiter, es generalmente buena en cualquier cosa, pero si está decreciendo en luz, es enfermedad; entiende todo lo contrario, cuando esté conjunta a Venus o Marte.<br />
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31. No dejes que Júpiter se encuentre bajo los rayos del Sol o bajo cualquier otro impedimento cuando empeñes o prestes cosas; en el caso de que así se encuentre y no sea recibido por el planeta que lo aflige, va a haber poca o ninguna esperanza de recuperar el objeto.<br />
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32. Planetas afortunados dirigiéndose hacia la conjunción o aspecto de planetas desafortunados, en cualquier figura, disminuyen su maligna influencia. Si la figura es buena, incrementan la bonanza, si es enfermedad, la disminuyen. Pero los malévolos en cuadratura u oposición a los benévolos disminuyen y abaten sus virtudes; los otros aspectos no obstaculizan.<br />
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33. Saturno pasando de un signo a otro causa extrañas apariciones en los cielos, de término árabe Assub; u otros ciertos signos de naturaleza fogosa.<br />
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34. La conjunción de Júpiter y Saturno produce aire templado, sobre todo cuando se produce en signos aéreos. De la conjunción del Sol y Saturno viene el frío. Del Sol y Marte en primavera se produce el aire nublado y oscuro; sucediendo en signos de doble cuerpo, las enfermedades le siguen muy frecuentemente.<br />
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35. En Verano, cuando el Sol entra en términos de Marte, sobreviene el calor; en invierno, escases de lluvia y agua.<br />
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36. En las natividades y en las cuestiones obtén el hyleg, el alchocoden y sus direcciones, en especial en las cuestiones concernientes a reyes y grandes personas, por cuales sus accidentes son bien conocido, sean buenos o malos.<br />
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37. Si el Ascendente es afortunado y su señor desafortunado, esto indica un cuerpo fuerte y sano, mas una mente afligida; si suceden lo contrario, juzga lo contrario.<br />
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38. Siempre toma nota de la configuración de las estrellas, no por signo sino por orbe.<br />
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39. Has que la Luna crezca en luz y esté libre de las infortunas cuando desees curar dolor de ojos.<br />
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40. El Parte de la Fortuna con malos planetas en la cuarta, novena o décima denota muerte para los enfermos.<br />
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41. Cuando los significadores, ya de bien ya de mal, estén estacionarios y angulares, son más durables; pero más mutable y variable, si los significados son cadentes de ángulo y retrógrados.<br />
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42. El señor de la segunda tiene la misma fuerza en el herir que el señor de la octava; el señor de la sexta la misma que el señor de la doceava.<br />
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43. Marte occidental en Cáncer sin contemplar a Saturno, Júpiter, Venus o el Sol hace a un buen flebotomista; pero si está en Capricornio, hace a un destructor de hombres y uno que se deleita en derramar sangre.<br />
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44. El mejor artista del mundo puede errar cuando confunde un significador verdadero por uno falso.<br />
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45. Cuando Saturno está elevado sobre Venus y cuadrado a ella hace al nativo desvergonzado y un perfecto misógino; pero si Venus está elevada sobre Satusno, él ha de ser un gran amigo de las mujeres.<br />
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46. En cualquier natividad que Mercurio se encuentre en el Ascendente, siendo oriental y rápido, el nativo será elocuente y entendido en las ciencias libres. Lo mismo sucede si se encuentra en Sagitario en sus propios Términos.<br />
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47. El primero de los ángulos es el Ascendente, el segundo el Medio Cielo, el tercero el Descendente, el cuarto el Imum Coeli; pero del resto de los lugares, el primero es la onceaba, después la segunda, seguida de eso la quinta, luego la novena, la tercera, la sexta, la octava y la doceava van representando lo peor.<br />
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48. La influencia de Marte nunca es abatida, a menos que se interponga un planeta benevolente.<br />
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49. Deja que tu significador congenie con el de aquel del que tienes intención de suplicar.<br />
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50. Si el Ascendente o algún planeta encontrado en el último grado: su significado debe ser tomado del siguiente signo; pero en el 29° en el mismo signo, la fuerza de un planeta es considerada de tres maneras, a saber: del grado en que se encuentra y el próximo predecesor y sucesor.<br />
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51. Debemos considerar las futuras contingencias de la conjunción de los planetas, pero las cosas pasadas o presentas las debemos juzgar de su separación.<br />
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52. Cuando Júpiter esté en Cáncer, separado del Ascendente, y sin impedimentos de ninguna otra estrella, el nativo será racional y muy experto en ciencias, pero deleitado en llevar una vida en reclusión y no ha de tener el merecido aplauso de su saber.<br />
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53. En el mundo sucederán muchos males cuando en un mes ocurra un eclipse de las dos luminarias; sobre todo en aquellos lugares del signo en que suceda.<br />
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54. Cuando la Luna esté en la vía combusta, o peregrina, en el comienzo de su camino, o bien la persona caerá enferma en el camino o será gravemente turbado y molestada.<br />
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55. Incumbe al astrólogo considerar el tiempo de las direcciones de los planetas, pero de las estrellas fijas no es completamente necesario.<br />
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56. El estado del padre ha de pasar al hijo si Saturno es afortunado y aspecta amigablemente al señor del ascendente, pero esto es con mayor libertad si Saturno es señor de la cuarta.<br />
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57. Planetas afortunados en signos donde no tienen dignidad traducen su benignidad de alguna otra manera.<br />
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58. Marte como almuten de una natividad y sin estar unido a los planetas buenos es significador de que el nativo sufrirá por la envidia y el odio.<br />
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59. Las estrellas afortunadas confieren gran felicidad cuando se reciben unas a otras en su propias casas; y cuando los planetas malignos son así recibidos se abstienen de hacer mucho daño.<br />
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60. El nativo será enfermizo y débil cuando Saturno está elevado sobre Marte; pero si Marte está elevado sobre Saturno será grueso y fuerte.<br />
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61. En la natividad de un hombre, si el parte del matrimonio cae en signos obedientes y en la natividad de una mujer cae en signos imperantes, la mujer controlará al hombre y el hombre obedecerá; en otro caso, lo contrario.<br />
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62. Si los señores de la triplicidad de la conjunción de las luces son amigables con respecto unos de los otros, el primero con el segundo y el segundo con el tercero, esto muestra eminente prosperidad y liberación de las tristezas.<br />
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63. Mercurio en Piscis, en grados profundamente difíciles, hace al nativo tonto y de lento discurso, y si Júpiter está en las casas de Marte, en grados difíciles, será sórdido y menesteroso, pero si está en las casas de Saturno, en especial Capricornio, y en tales grados, él tendrá mal humor, será rígido y será odioso a todos los hombres.<br />
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64. Mercurio en recepción con Marte por casa, o si está en aspecto con él, caído de ángulo, el nativo será amante de la caza, y de jugar a los dados y a las tablas, y si no está cadente, probará ser un excelente soldado.<br />
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65. Planetas bajo los rayos del Sol o dentro de los doce grados adyacentes son desafortunados, exceptos en el mismo grado que él, pero cuando han superado los doce grados desde el Sol son afortunados.<br />
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66. El Nodo Norte con las infortunas denota terribles daños porque incrementa su malicia, pero con las fortunas actúa para bien y aumenta su benignidad; pero los significados del Nodo Sur denotan todo lo contrario.<br />
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67. Mercurio en la sexta casa de una natividad y el nativo cambiará de una religión a otra y tendrá su felicidad en parte impedida por razón de su inconstancia.<br />
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68. El primer signo tiene preminencia en significación; cuando hay dos signos tiene que ver con el asunto en cuestión.<br />
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69. Acepta el principio de cualquier cosa por la Luna, pero el final por su dispositor.<br />
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70. Si en la revolución del mundo Júpiter está en su casa, exaltación u oriental en un ángulo y por otra parte libre de maldad, significa plenitud de todas las cosa.<br />
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71. Cuando la Luna o el señor del Ascendente estén impedidos por el señor de la octava, la persona enferma tiene motivos para temer.<br />
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72. Es malo comenzar cualquier demanda u otras controversias cuando la Luna está mal dignificada; el demandante, sin duda, será superado.<br />
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73. Toda rebelión que estalla a principio del año no es fácilmente suprimida.<br />
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74. La Luna es signos rumiantes unida a plantas retrógrados, no es entones bueno hacer purgas, la punción trabajará por arriba de la lesión de los pacientes.<br />
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75. Planetas orientales, significado bien o mal, trabaja espléndidamente; occidentales, más lentamente.<br />
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76. La parte media de un eclipse es por el grado de conjunción de las Luces.<br />
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77. Habrá muchas guerras y dificultades cuando en la figura de la revolución del mundo Saturo y Júpiter estén en sus exaltaciones.<br />
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78. Se cuidadoso y circunspecto en tus juicios cuando una fortuna está con un malévolo; no vayas con exceso de confianza que la malicia de la infortuna ha de producirse.<br />
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79. Hay doce signos y constantemente uno de ellos está ascendiendo. El Ascendente significa el cuerpo, y su señor, la mente. No dejes que en tus propósitos ascienda un signo cuyo señor esté impedido.<br />
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80. Planetas en signos fijos muestran una materia perdurable; en bicorporales, muestran duda; en cardinales, convertible en bien o mal.<br />
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81. En materia de secretos, no dejes a la Luna combusta, pero sí saliendo de la combustión.<br />
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82. Cuando la Luna está en un signo fijo, ni cortes ni te pongas ropa nueva, en especial en Leo porque es extremadamente peligroso, es lo mismo que si estuviera conjunta u opuesta al Sol o impedida por las infortunas.<br />
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83. La Luna tiene gran poder en todas las cuestiones, excepto cuando Leo, Capricornio o Sagitario ascienden porque cualquier de estos signos abaten sus significados, en especial Leo o Acuario.<br />
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84. Saturno está bajo los rayos del Sol hasta que está a quince grados de distancia de él. Entiende lo mismo para Júpiter.<br />
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85. Rechaza la Luna en Cáncer o Escorpio para el matrimonio, a menos que sea matrimonio de viuda.<br />
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86. Una infortuna en su casa o exaltación y oriental es mejor que una fortuna en retrogradación o impedida.<br />
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87. Habrá algún impedimento en aquella parte del cuerpo representada por el signo afligido en el nacimiento.<br />
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88. Inmensa prosperidad es presagiada cuando los señores de la triplicidad de las luminarias tienen virtud en ángulos o en casas sucedentes, y estando en su propios lugares, lejos de los aspectos de las infortunas; y si el señor del ascendente igualmente está bien situado, la felicidad ha de ser mayor.<br />
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89. Los aspectos de sextil y trígono tienen la misma virtud, pero el sextil es menos fuerte que el trígono, ya en bien ya en maldad.<br />
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90. Saturno ejerce la maldad lentamente; marte, rápidamente, y por tanto Marte tiene la reputación de herir más que Saturno.<br />
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91. Cuando los tres planetas superiores se conjuntan en signos reales, esta es determinada como una gran conjunción; y cuando el Sol los contempla, forman los reinos más potentes y florecientes.<br />
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92. Aquellas dudas son prontamente resueltas, aquellas que se proponen cuando la Luna y el planeta al que aplica están en signos de voz y en la primera o tercera casa, o en oposición a estas.<br />
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93. Las infortunas en la octava casa tiene su maldad acrecentada, pero los benévolos no auguran ni bueno ni mal.<br />
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94. No habrá ni bien ni mal a realizarse, sino cuando los planetas buenos y malos en una natividad o en una revolución aspecten a la Luna por cuadratura.<br />
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95. Si Mercurio está afligido en la sexta, el nativo morirá en prisión; si Saturno está en la doceava y venus en la octava, él terminará sus días con precipitación.<br />
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96. Cuando la Luna se encuentra sobre el horizonte por las noches en el comienzo de una enfermedad es impedimento, la persona ha de temer.<br />
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97. Los significados de una estrella son siempre variados así como varía en configuraciones y en latitud.<br />
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98. La Luna en la cuarta, la séptima, novena o doceava muestra la verdadera causa de la cuestión propuesta; lo mismo es sabido por su separación de Mercurio. Y si el ascendente es bicorporal y la Luna está en un signo bicorporal, la causa de la cuestión es confirmada.<br />
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99. Una infortuna en su casa o exaltación denota la cuestión por su significado de llegar a un buen fin pero con retrasos, mas si está impedida en el ascendente, aunque esté en su casa o exaltación, la cuestión será obstaculizada y devendrá en un maligno final.<br />
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100. La eventualidad de toda empresa que es dudosa se determina por estos significadores, a saber: por la cuarta casa y su señor, y por un planeta fuerte en la misma, también por la luz del tiempo y su señor después, y por el planeta al que la luz del tiempo está unida y su dispositor.<br />
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<span style="font-size: large;">⍵</span></div>
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-81843971923485987532013-10-03T11:10:00.001-07:002019-12-02T11:12:54.455-08:00Cronocrator<div dir="ltr" style="text-align: left;" trbidi="on">
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHGdUyp8xZfvTKK38oYreL1ma3_4vrPYUiP7YRUbfF233viY883R7MIuKpmMevd-0AgaTdNQ6j6Lgrdz6hrie8P_u1Dq0pBjPCGuRRu98qVciNQwi0HRxzikm8niX7QQJrT5cn3gCDEFBp/s1600/Great+Orion+Nebulae+m42.jpg" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="216" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjHGdUyp8xZfvTKK38oYreL1ma3_4vrPYUiP7YRUbfF233viY883R7MIuKpmMevd-0AgaTdNQ6j6Lgrdz6hrie8P_u1Dq0pBjPCGuRRu98qVciNQwi0HRxzikm8niX7QQJrT5cn3gCDEFBp/s320/Great+Orion+Nebulae+m42.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Great Orion Nebulae</td></tr>
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<span style="font-family: georgia, "times new roman", serif;">α</span></div>
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O termo <b>cronocrator</b> é uma transliteração de um termo grego que foi usado na astrologia helenística para se referir a um planeta que foi ativado em um gráfico por um certo período de tempo de acordo com uma técnica particular de tempo.</div>
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O termo grego <b>cronocrator</b> literalmente significa "senhor do tempo", porque o planeta é ativado como um senhor ou regente no mapa por um período específico de tempo.</div>
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Havia várias técnicas diferentes que foram usadas na tradição helenística para determinar quando um planeta seria ativado como um <b>cronocrator</b>. </div>
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A técnica do senhor do tempo era a mais difundida na tradição helenística e de profecções anuais. Na variação mais comum da técnica, um único planeta é ativado como um senhor do tempo para cada ano da vida do nativo.</div>
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-3892064222024972512013-10-03T11:08:00.000-07:002020-07-17T14:54:29.487-07:00Alcocoden<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8ND4m5qxcMofx92t7hxPsyXl4fnnvQYL-qJneGWy2y4u3d_WBUvANcv77F__p_vmsxSljnd_jQqSO9DQUZ64kA34DWr-73-3b_qfagdnCW7P2GllOT5UlqJuY3YS82yFY2vN6ZEwYLCbb/s1600/Illuminated+Cloud+Trails+Above+Greece.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj8ND4m5qxcMofx92t7hxPsyXl4fnnvQYL-qJneGWy2y4u3d_WBUvANcv77F__p_vmsxSljnd_jQqSO9DQUZ64kA34DWr-73-3b_qfagdnCW7P2GllOT5UlqJuY3YS82yFY2vN6ZEwYLCbb/s320/Illuminated+Cloud+Trails+Above+Greece.jpg" width="320" /></a></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Nos dice Gonzalo Peña:</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><br /></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">“Se ha pensado que la palabra que <b>Alchochoden</b>, en su variante <b>Alcocoden</b>,</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">puede haber derivado de la palabra “KADKUDAH ", del persa antiguo " Cabeza de</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">la Casa ", con el prefijo " árabe AL ", probablemente se adulteró a al-cochoden y</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">alcocodeus, y así pasó a los astrólogos de Renacimiento. Muy probablemente</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">este término ha sido confundido con el concepto actual de <b>Almuten</b> que a su vez</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">viene de una palabra árabe cuyo significado es “El Superior" y que ahora en la</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">astrología empleamos para significar un planeta que debido a su ubicación,</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">dignidades, fortalezas aspectos viene a tener más importancia que el regente, sea</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">él de la carta entera o de cualquier Casa particular de la carta.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><br /></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Otros consideran el término <b>alchochoden</b> relacionado al término árabe <b>"Colcodea "</b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">"dador de forma " la cual vino a significar varios conceptos filosóficos en razón de</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">su significado, <b>Avicenna</b> (980-1037) cuya filosofía proviene de <b>Aristóteles</b> como</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">de los Neo-platónicos. El concepto sin embargo, parece haber estado muy</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">relacionado a la noción de una entidad ontológica coexistente con las cosas y que</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">les confería su individualidad pero bastante independientemente de materia. Este</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">término pasó luego a significar " el Alma " en los trabajos de varios filósofos</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">árabes, y luego a través de la corrupción de los trabajos de astrólogos italianos</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">tempranos, pasó a significar no “dador de forma ", sino "el dador de los años ",</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">significando el planeta que en la carta natal revela el número de años ahora que la</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">persona va a vivir.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><br /></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">En su libro “Técnicas y Herramientas de los Astrólogos Medievales”, <b>Robert Zoller</b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">declara que originalmente, la palabra " astrológica árabe <span style="color: #783f04;">Al-Kadkhudahiyya</span> " viene</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">del griego y significa <span style="color: #783f04;">Regente o Gobernante </span>de la Natividad " o " Gobernante de la</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">carta."</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">En una carta natal, el <b>Alchochoden</b> es el planeta que indica directamente el</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">número de años, meses y días que la persona va a vivir. Descubrir que el planeta</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">es el <b>Alchochoden</b> en una carta dada pueden ser algo confuso, primero porque</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">requiere prestar atención a dignidades planetarias que ya no son de amplia</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">utilización, y segundo porque hay varias diferencias en las diferentes corrientes</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">que comunican el procedimiento para hallarlo. Es claro que se necesita hacer</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">bastante investigación para conseguir una fórmula que funcione.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><br /></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Comencemos por decir que antes de encontrar al <b>Alchochoden</b> en una carta, es</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">necesario encontrar al <b>Hylegh</b> y aquí comenzamos con los problemas porque</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">hay varias definiciones de <b>Hylegh</b> en la literatura astrológica. Para citar a <b>Robert</b></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><b>Hand</b>: " No está suficientemente comprendido entre los modernos que los lugares</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">en la carta que podría dar lugar al <b>Hylegh</b> ya que las definiciones varían</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">ampliamente entre las autoridades de la antigüedad. Tanto que uno pudiera perder</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">el interés fácilmente en construir el sentido de la cosa en sí. De hecho hay casi</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">tantas descripciones para deducir el <b>Hylegh</b> de una carta como autores en esta</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">materia. “</span></div>
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-9920746986510337692013-10-03T11:04:00.002-07:002019-04-29T04:41:59.854-07:00CLEOSTRATUS OF TENEDOS<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9zn_PaQuQoH51wtvNguC4PLne3-pqx93gsByQqWJ7XCe8JFKL6Wq490rYcl1dZrkN_Jnpa5KgAaB021Q4IPMrhEIn_P6JU3fokG6AuZDmTnfMigyC2Rmdh1jTSiU-08oKmbslvwbGSKIt/s1600/Venus+and+Jupiter+in+Morning+Skies.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="215" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9zn_PaQuQoH51wtvNguC4PLne3-pqx93gsByQqWJ7XCe8JFKL6Wq490rYcl1dZrkN_Jnpa5KgAaB021Q4IPMrhEIn_P6JU3fokG6AuZDmTnfMigyC2Rmdh1jTSiU-08oKmbslvwbGSKIt/s320/Venus+and+Jupiter+in+Morning+Skies.jpg" width="320" /></a></div>
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<span style="font-family: Georgia, Times New Roman, serif;">Cleostratus of Tenedos lived in the sixth century B.C.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><br /></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">He wrote an astronomical work called Astrologia or Phaenomena.</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">1. (Scholiast on Euripides, Rhesus 528: explanation of the words 'first signs'.): But when for the third day over the eighty (Arctophylax) remains (shining, then the 'first signs') of the Scorpion fall into the sea. 1</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">2. (He then, it is said, observed the signs in the Zodiac, beginning with the Ram and the Archer).</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;"><br /></span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">3. (He is said to have been the first to point out the Kids among the constellations).</span></div>
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<span style="font-family: Georgia, Times New Roman, serif;">4. (The eight year cycle is commonly attributed to Eudoxus of Cnidus, but they say that it was Cleostratus of Tenedos who first devised it).</span></div>
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-71941683433874943972013-10-03T11:02:00.002-07:002018-07-21T17:54:31.755-07:00ASTROLOGIA Y ARQUITECTURA: La mirada dirigida hacia el cosmos<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiK0IkGAnQNenJ3VLrHxV7YguaWWAUlpoprnV5RH5cEFBdcmVt5OcoYq13HggFeaWre_G7ctHPYjK-Ogwpn_5l5S28pCNbrUbUpjMN_DkJiQHeuq7rGjTQPwcuXn9e2q-YgzNlgp6qKtHhz/s1600/Mars+and+a+Colorful+Lunar+Fog+Bow.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: "georgia" , "times new roman" , serif;"><img border="0" height="213" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiK0IkGAnQNenJ3VLrHxV7YguaWWAUlpoprnV5RH5cEFBdcmVt5OcoYq13HggFeaWre_G7ctHPYjK-Ogwpn_5l5S28pCNbrUbUpjMN_DkJiQHeuq7rGjTQPwcuXn9e2q-YgzNlgp6qKtHhz/s320/Mars+and+a+Colorful+Lunar+Fog+Bow.jpg" width="320" /></span></a></div>
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<span style="font-family: "georgia" , "times new roman" , serif;"><b>Por David M. González B.(*)</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b>Ponencia presentada en Primer congreso Nacional de Astrología, Bogotá, Colombia. Octubre 1999.</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><b>LA ARQUITECTURA COMO ANALOGIA DEL COSMOS</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Todo arte refleja una cosmogonía, y en toda arquitectura se hace evidente la analogía entre la gran morada que rodea al hombre y la pequeña en la cual habita.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Así pues, si la arquitectura es la principal de las construcciones (gr. arkhitekton: arkhein y tekton), tiene sentido pensar que bajo la noción de proyecto –la cual contempla la visión total del edificio antes de su construcción– el orden de la cultura edilicia se hace evidente como entendimiento de su entorno. Allí es donde la sabiduría tradicional de los pueblos, generalmente cifrada en símbolos, juegos y leyendas, revela las causas primeras de aquellas respuestas formales tectónicas.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Ante nosotros se hacen presentes construcciones levantadas hace siglos que evocan rituales donde todos los elementos, desde el templo hasta la ceremonia, integraban la comprensión de la compleja armonía cósmica, y daban cuenta de la génesis del pueblo, su sentido y fin, el motivo de su ser y el modo de obrar coherentemente frente a tales pautas reguladoras. La arquitectura no ha sido indiferente ante tales expresiones y requerimientos; así, ha labrado en sí misma, de forma tangible y haciendo caso omiso al tiempo, aquellos principios que permiten su representación, convirtiéndose incluso en imperecedera fuente didáctica de difusión popular, la cual aún nos trae ecos de remotas lecciones.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">La observación del cielo y su interpretación encuentran en la piedra un nuevo lienzo donde plasmar su lúdica; incluso llegan a dominarla rigiendo su disposición y su forma para imprimirle la geometría de la razón, transformando su "desprevenida" apariencia primeriza en testigo del acto creativo humano y su entendimiento. En menhires, pirámides, catedrales o ciudades, más allá de la simple evidencia de su asombrosa existencia, es la voluntad del hombre, dominada por su interna organización del cosmos, la verdadera protagonista.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><b>UN ELEMENTO DE ORIENTACION</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Mircea Eliade afirma respecto del hombre arcaico que "los objetos del mundo exterior, tanto, por lo demás, como los actos humanos propiamente dichos, no tienen valor intrínseco autónomo. Un objeto o una acción adquieren un valor y, de esta forma, llegan a ser reales, porque participan, de una manera u otra, en una realidad que los transciende." [1]. Así, los objetos, o las construcciones son investidas por significados que reflejan inquietudes cosmogónicas culturales, inmediatamente referidas a hitos de ubicación en la tradición, siempre relacionados con su concreción espacial. El hombre ha intentado desde siempre encontrar objetos cercanos que lo remitan a conceptos cosmológicos para su ubicación, ordenando así el caos que descubre como estado inicial.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Son numerosos los pueblos que hallan en su cotidianidad un paralelo con aquel arquetipo territorial mítico de su tradición, y es allí donde suelen ubicar su Axis Mundi, punto referencial indispensable que, lógicamente al estar estrechamente relacionado con su entorno, se vincula directamente con el cosmos y con su manifestación inmediata: l<b>os astros.</b></span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><b>Un lugar para la observación</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;">La sola localización de una construcción indica reflexión sobre el lugar elegido en relación con el medio que la rodea. La orientación del portal de una pequeña capilla medieval o el complejo cálculo para la implantación geográfica de la pirámide de Keops [2] son matices del mismo principio astrológico: la observación del firmamento y su registro.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Relacionar día y noche con los principios masculino y femenino, los puntos cardinales con los cuatro elementos, o líneas imaginarias en el cielo con seres mitológicos son operaciones que encierran un valor significativo; pero hacer que tales conexiones rijan el proyecto de una construcción y su decoración implica ya un conocimiento particular del tema y una fe especial en dicho orden. Y si encontramos coincidencias en culturas distanciadas geográfica y temporalmente es aún más sospechoso el conocimiento de tales patrones reguladores.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Desde siempre, lugares como Stonehenge, Machu Picchu, Chavin de Huantar y muchos más han asombrado al hombre por la evidencia de la observación, comprensión y uso de los ritmos celestes. Herederos de tales inquietudes han ido más allá, afinando el sistema de registro e igualmente haciendo propuestas donde la arquitectura ha encontrado siempre su papel como ordenadora cósmica y como mediadora entre el modelo de universo y los productos formales de éste. Egipcios, sumerios, hebreos, griegos y árabes, cada uno en su momento, fueron aportando a la historia progresiva de la astrología occidental precisión en el sistema, mientras culturas como la americana o la oriental hacían lo suyo, aunque coincidiendo todas en lo fundamental, siempre reflejado en sus monumentos y edificios.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">La ciencia de los astros como paradigma se conservó en cuanto a su intención, aunque permitía flexibilidad en la expresión de sus contenidos, Así fácilmente encontró en el mundo cristiano modos de manifestación, floreciendo al interior de su mitología y contagiando a sus militantes más inquietos.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><b>El templo como centro</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Como residencia divina el templo es el centro del universo y a partir de allí lo ordena según los puntos cardinales. El edificio tiene la propiedad de reunir y anclar los elementos del cosmos que permanecen en constante actividad; es su estado de equilibrio atemporal. Así, sus residentes y visitantes deben estar en igual disposición de alma para ser a su vez dignas moradas del Dios.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">El templo sagrado, en casi todas sus manifestaciones, tiene como tema formal fundamental la vinculación del cielo con la tierra; su representación es la transformación del círculo en cuadrado, o de la esfera en cubo. Es la relación entre la unidad y su manifestación, entre lo inabarcable y lo mensurable, lo activo y lo pasivo. En esta presencia consciente del hombre en su entorno encontramos otra dimensión de la analogía propuesta en cuanto a su morada externa e interna y su arquitectura: el templo revelará la visión cosmológica de la cual son producto él y la divinidad que allí reside; empleará aquellos hitos referenciales que remitan a su cosmogonía; y recordará al observador su papel dentro del orden manifestado. Allí la proyección del sentir del hombre en los astros encontrará feliz alianza con la construcción, siempre bajo la aprobación de textos que fundamentan la doctrina rectora.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;"><b>El templo como icono y los iconos del templo</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;">En la doctrina cristiana vemos cómo Dios, por medio de Salomón, hizo su casa, indicándole forma y proporciones a través de la geometría misma. Esto constituyó la base ideal para la erección de templos desde el medioevo. La iglesia física como representación de la Jerusalén celestial viene a ser un símbolo icónico, desde las lecturas bíblicas hasta las interpretaciones populares, que se remontan a las gestas templarias como portadoras de dicha tipología. La Iglesia de Santa Sofía en Constantinopla, por ejemplo, repitió en el momento de su construcción las proporciones que el modelo salomónico del libro de Reyes indicaba para la morada del Señor: 6:2:3. (La reconstrucción de la cúpula por su derrumbamiento en el siglo VI desvirtuó tales medidas).</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Probablemente el prototipo más copiado haya sido el de planta poligonal centralizada, evocando al Santo Sepulcro de Jerusalén, o quizá el producto de la visión de La Cúpula de la Roca, en el mismo lugar; lo interesante es el simbolismo que reviste la forma edilicia de la iglesia. Este modelo es contundentemente claro en la Iglesia de Tomar, construida en Portugal entre los siglos XII y XVI, en la de la Vera Cruz, en Segovia, España y algo menos en otras iglesia europeas[3].</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Numerosas representaciones medievales de la ciudad amurallada de Jerusalén muestran también la forma circular, ahora aplicada al urbanismo, la cual se repitió hasta la saciedad en modelos que vieron su expresión más racionalista en las propuestas renacentistas.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">En cuanto a los símbolos que se han usado en los templos, la iglesia cristiana no sólo ha encontrado enormes similitudes con la tradición hermética sino que la ha asimilado de forma asombrosa. Numerosas catedrales levantadas en los albores del milenio que vemos morir fueron crisoles donde esta simbiosis tuvo lugar. Por mencionar sólo un ejemplo, baste con pormenorizar la riqueza icónica de la Catedral de Chartres: la talla del Pórtico de La Virgen se refiere a correspondencias entre el zodiaco y los trabajos manuales, lo mismo que las figuras en sus rosetones, o el dibujo del laberinto en su interior. El conocido trabajo de Fulcanelli ha iniciado numerosas investigaciones al respecto, que hoy se deslizan por el campo de la semiótica del arte, más allá del popular hermetismo [4].</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Los trazados para la construcción del templo hindú se remontan a la tradición del Vastu-Púrusha-mandala, basados principalmente en la orientación, hoy entrevelada bajo ciertas tradiciones populares [5]. Entre estos gráficos y el del rasi, empleado para la graficación de la carta astrológica, hay enorme similitud.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">El Vastu-Púrusha-mandala es un diagrama cosmológico; "...fija y coordina los ciclos del sol y la luna, ciclos fundamentales cuyos ritmos divergentes describen el tema infinitamente variado del devenir." [6]. Estos movimientos, representados bajo el mandala de 64 cuadrados, encuentran otros modos de cristalización en el símbolo de la ciudad sagrada o en el tablero de ajedrez.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Tampoco es gratuita la reiteración sobre el tema del infinito en su decoración, que trata de disolver la individualidad, rememorando el inagotable sueño de Maya.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">En el arte musulmán la noción del orden regulador es tema protagónico. En su necesidad de expresar la idea de unidad llegan a la abstracción evitando la figuratividad, más si de representar a la divinidad o al Profeta se trata. Así pues, esta visión cosmológica lógicamente remite a la reflexión del pueblo frente al firmamento, lo cual redunda en sus adelantos astronómicos y astrológicos de los cuales aún nos beneficiamos.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">En el Extremo Oriente también se puede apreciar la coincidencia entre el tema regulador cósmico y la arquitectura. Así como la pintura de paisaje tiene en "la montaña y el agua" su tema fundamental, la arquitectura "del viento y del agua" (Feng–Shui) es base para el diseño de sus construcciones, tanto en sus elementos como en su orientación.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Las correspondencias entre trigramas pertenecientes al I Ching y puntos de la rosa de los vientos (expresado en los Pakua de Fu Shi y del Rey Wen) nos recuerdan una vez más la simultánea importancia que dan las culturas a la localización de sus edificios. Además de esta función recordemos que existen una serie de correspondencias entre lugares, astros, colores, temperamentos, etc. en la cosmología china de forma similar a la occidental.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Por último, y sin agotar el tema, las ruinas que hoy podemos visitar de las culturas americanas no sólo dan prueba de la magnificencia de los pueblos en cuanto a dominio constructivo; son también documentos vivos donde la observación celeste se hace presente. El descenso de la serpiente en las pirámides mexicanas gracias a la posición del sol en los equinoccios, o las proporciones y orientación de ciudades peruanas, así como la relación entre ellas, se suma a la lista de testimonios dejado por culturas que desde siempre han comprendido la estrecha relación entre las indicaciones de los astros y el transcurrir de la vida en la tierra.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><b>LA ASTROLOGIA COMO HERRAMIENTA DE DISEÑO</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b>El simbolismo de los constructores</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Hasta nuestros días llega la obra de Vitruvio Los diez libros de arquitectura [7], escrita durante el siglo anterior al nacimiento de Cristo, siendo probablemente uno de los primeros tratados que formalmente se dedicaba a las artes liberales. Al revisar los capítulos que componen el texto nos encontramos no sólo con instrucciones precisas útiles para el constructor, sino además con conocimientos que el autor consideraba debería tener el arquitecto: el dibujo, la geometría, la óptica, la música, la medicina, la química, e incluso la astronomía aparecen en diversas maneras dentro del escrito, siendo este último tema protagonista de uno de los libros.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Vitruvio pretendió ilustrar por medio de un tratado de gnómica la observación de las constelaciones y planetas, a la vez que daba indicaciones sobre la construcción de relojes solares y de agua. Sus anotaciones, aunque bajo una lectura desprevenida parezcan quizá proto-astronómicas y con el fin último de la medición horaria, trabajan conceptos más profundos, obviamente relacionados con las medidas y proporciones indicadas en los demás capítulos. Baste con las numerosas alusiones a los autores griegos o el hecho de emparentar el concepto gnomónico con las observaciones celestes del momento para comprender la magnitud de lo velado tras las indicaciones "meramente" técnicas del romano.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Esta misma conciencia del conocer las fuerzas de la naturaleza que rigen la obra del hombre se ve en muchos más constructores, de algunos de los cuales ya hemos dado cuenta. Quizás un ejemplo que me sirve para contrastar con la obra de Vitruvio por su datación, sus circunstancias y resultado es el Monasterio de El Escorial, en España.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">En esta obra de Juan de Herrera se encuentran cifrados conceptos no sólo astrológicos sino también filosóficos, alquímicos y mágicos de su tiempo. Basta con una ojeada a los títulos que poseían las bibliotecas de Felipe II, monarca que encargó la construcción del edificio, y de su arquitecto para que salten a relucir los nombres de Hermes Trimegisto, Zoroastro, Pitágoras, Marco Manilio, Alquindi, Abu Masar, Alcabatio, Abraham Hebreo, Juan Hispalense, Miguel Escoto, Guido Bonati, Ramón Llull, Alberto Magno, Ficino, Jerónimo Cardano, Lucas Gaurico, Iovano Pontano, Joaquín Cameraria, John Dee y Guiordano Bruno –aunque en la península tenían sus reservas contra él por su actitud antiespañola– entre otros dedicados a los oficios herméticos [8].</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;">La decoración superior de la biblioteca, donde en su momento se estudiaron estos libros, es un fresco ilustrativo de las siete artes liberales, lo cual subraya lo expuesto. Pero de todo lo referente a la construcción del monasterio es el trazo de su proyecto lo que más llama la atención: la planta del edificio revela la superposición del cuadrado, el círculo y el triángulo equilátero, formas geométricas relacionadas con el esoterismo cosmológico desde siempre. También coincide con puntos importantes de la construcción el trazo del Quadro o la Estrella de Salomón, figuras que remiten inmediatamente al esquema zodiacal. Además, teniendo en cuenta que algunos autores atribuyen el proyecto de El Escorial a la serie de reproducciones del Templo de Salomón, no es de extrañar la mezcla de los conceptos principalmente lulistas con los cristianos, gracias a la voluntad del Rey "bajo cuyos dominios no se ponía el sol".</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><b>Esquemas rectores: variaciones culturales en el proyecto arquitectónico</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;">La figura del Hombre Cósmico inscrita en la planta de una iglesia católica y el mismo hombre en relación con el círculo y el cuadrado en la imagen de Da Vinci me sirven como referencia para ilustrar de nuevo la analogía cosmos–arquitectura, ya que pone a la razón como protagonista en el proceso de diseño.</span><br />
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<span style="font-family: "georgia" , "times new roman" , serif;">Las conexiones hechas entre eventos celestes y cotidianos encuentran sustento común en las explicaciones cosmológicas, las cuales rigen de la misma manera a la arquitectura, como se ha demostrado. Hacer que tales relaciones se traduzcan en planos y espacios es responsabilidad del arquitecto, así como el no hacerlo, ya que por acción u omisión se está afectando de forma determinante a quienes se relacionen con el edificio, lo mismo que al entorno en que se inserta la obra. Aunque es un campo que hasta ahora empieza a dar frutos, el estudio no sólo histórico sino vivencial de la astrología aplicada a la arquitectura es necesario, más teniendo en cuenta la conciencia que la humanidad está adquiriendo en estos tiempos tan contradictorios [9].</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><b>Casas y habitaciones</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Las relaciones entre el zodiaco y lugares geográficos, tipos de edificación, partes de la casa, elementos de construcción o medidas y proporciones han sido tocadas de forma diversa por la astrología y la arqueometría [10]. Es claro que el sistema cosmológico da cuenta en sus doce temas de todas las variables que intervienen en el proceso de construcción y habitación; incluso de aquellos factores que traen los nuevos tiempos dada la aparición de también nuevos significadores.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Gracias al estudio del tema natal es posible el tratamiento de un edificio y sus ocupantes: la construcción y las personas poseen rádix relacionables y por tanto campo de trabajo astrológico.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><br /></span>
<span style="font-family: "georgia" , "times new roman" , serif;">Propuestas con estructuras argumentales cerradas [11] podrían entender el algoritmo sistemático que se realiza desde la generación del proyecto hasta la destrucción del edificio como un símil del la secuencia zodiacal: Aries representaría la idea primera del proyecto, Tauro la adquisición del terreno, etc. Sin embargo, bajo puntos de vista más pragmáticos, la regencia de las diferentes actividades no conservaría necesariamente dicho orden: Acuario tendría a su cargo la labor del diseño, Capricornio su cálculo, Libra su dibujo (con los detalles expresivos, ambientes, perspectivas), etc. Al respecto puede abundarse demasiado; por el momento una investigación contrastada entre modelos (occidentales y orientales, antiguos y actuales [12]) con la comprobación práctica se hace cada día más necesaria en un campo que, como hemos visto, desde siempre ha preocupado a la humanidad; pero que se encuentra descuidado dado que el mundo académico le ha dado la espalda por el predominio de la visión positivista, aún a pesar de sus más evidentes descalabros.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;"><b>൩</b></span><br />
<span style="font-family: "georgia" , "times new roman" , serif;"><b><br /></b></span>
<span style="font-family: "georgia" , "times new roman" , serif;">(*) Arquitecto y Máster en Historia y Teoría de la Arquitectura por la Universidad Nacional de Colombia; Máster en Restauración Arquitectónica por la Universidad Politécnica de Madrid. Presidente de la Asociación Colombiana de Cosmobiólogos Asocosmos. Profesor e investigador universitario.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(1) ELIADE, Mircea. El Mito del Eterno Retorno. Alianza. Madrid, 1992. p.14.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(2) Matila Ghyka expone claramente la relación entre la posición de la gran pirámide egipcia en cuanto a su latitud y longitud en relación con determinadas proporciones terrestres y con el Año Cósmico propuesto por Drayson. GHYKA, Matila. Estética de las Proporciones en La Naturaleza y en Las Artes. Ed. Poseidon. Buenos Aires, 1953. Cap. VIII.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(3) Una explicación más detallada sobre esta cuestión y su desarrollo hasta las propuestas utópicas contemporáneas en: RAMÍREZ, Juan Antonio. Edificios y Sueños. Ed. Nerea. Madrid, 1991.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(4) FULCANELLI. El Misterio de Las Catedrales. Ed. Plaza y Janés. Barcelona, 1967.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(5) BURCKHARDT, Titus. Principios y Métodos del Arte Sagrado. Ed. Lidiun. Buenos Aires, 1976. p.21.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(6) Idib. p.24.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(7) VITRUVIO, Marco Lucio. Los Diez Libros de Arquitectura. Ed. Iberia. Barcelona, 1955.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(8) TAYLOR, René. Arquitectura y Magia: consideraciones sobre la idea de El Escorial. Ed. Siruela. Madrid, 1992.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(9) Para un tratamiento más amplio del tema: LAWLOR, Robert. Geometría sagrada. Madrid: Editorial Debate, 1996.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(10) D’ALVEYDRE, Sait-Yves. El arqueómetro. Editorial Solar. Bogotá, s.f.</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(11) Me refiero a visiones del corte de Lisa Morpurgo o Boris Cristoff. MORPURGO, Lisa. Introducción a la Astrología. Plaza y Janés. Barcelona, 1974.; CRISTOFF, Boris. El Destino de la Humanidad. Ed. Marínez Roca. Barcelona, 1981</span><br />
<span style="font-family: "georgia" , "times new roman" , serif;">(12) Existen trabajos desarrollados con base en la astrología sideral y que en India son ahora tenidos en cuenta en el diseño. Destaco por su precisión las consideraciones hechas por C. H. Gopinatha Rao. Entre sus publicaciones: C. H. GOPINATHA RAO. Astrology in House Buildings. Tamil Kadal Pathippagam. Nandanam, 1986</span></div>
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-30199223685661888002013-10-03T10:59:00.002-07:002019-04-28T15:43:14.662-07:00The calendar of Polemius Silvius<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "georgia" , "times new roman" , serif; font-size: large;">The calendar of Polemius Silvius</span></h1>
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<span style="font-family: "georgia" , "times new roman" , serif;">Our discussions about <em style="box-sizing: inherit;">bruma</em> and the solstice have led me to look again at the calendar of Polemius Silvius, the mid 5th century calendar. This was printed by Mommsen in 1893 in the ILA series. These massive volumes, all in Latin, are pretty much inaccessible to us all.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Years ago I paid heavily for photocopies of the calendars of Philocalus and Polemius Silvius. I wasn’t able to get more than the basic calendars, plus the material for December. I wish I’d got the section on <em style="box-sizing: inherit;">bruma</em> too! But what I have, I have now uploaded at archive.org <a href="http://www.archive.org/details/CalendarOfPhilocalusAndPolemiusSilviusFromIla" style="box-sizing: inherit; color: #155d4f; text-decoration-line: none;">here</a>.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">The <em style="box-sizing: inherit;">laterculus</em> of Polemius Silvius is preserved in a single manuscript, which was once in the library of St. Nicolas of Cusa. This library is still preserved in Bernkastel-Kues – Kues = Cusa -, and indeed I have been there! It’s quite possible to make a day-trip from Stansted airport in Essex to the misleadingly named “Frankfurt Hahn” airport. This airport is actually near to Bernkastel-Kues. So all you need do is to hire a car at the airport and drive, and I did do. The Moselle valley, in which Bernkastel sits, is very attractive. It was a nice day trip, and the keepers let me photograph a Tertullian manuscript there. If only the ms. of Polemius Silvius was still there!</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">But Mommsen says that in his day it was in Brussels public library, numbered 10615-10729 (although a single volume – something odd here). The <em style="box-sizing: inherit;">laterculus</em> is crammed onto two folios (f.93 and 95; f. 94 is a modern copy of 93), written in a tiny hand and inline, rather than in tabular format.</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">(Incidentally <em style="box-sizing: inherit;">laterculus</em> has the post-classical meaning of <em style="box-sizing: inherit;">list, table</em>.)</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">UPDATE: According to <a href="http://books.google.com/books?id=FZDt8T0pI-MC&pg=PA180&dq=polemius+silvius&lr=&as_brr=3&ei=aFUzS7iqAp-6ywT-jZnbAw&cd=28#v=onepage&q=polemius%20silvius&f=false" style="box-sizing: inherit; color: #155d4f; text-decoration-line: none;">Traina/Cameron, “428 AD: An Ordinary Year at the End of the Roman Empire”</a>, Polemius Silvius, a friend of important prelates in Gaul, was considered to be “mentally disturbed” (<em style="box-sizing: inherit;">Gallic Chronicle of 452</em>, year 438). Mommsen quotes the Latin: <em style="box-sizing: inherit;">turbatae admodum mentis post militiae in palatio exactae munera aliqua de religione</em> (=<em style="box-sizing: inherit;">of very disturbed mind after some services were exacted in the palace concerning the religion of the army</em>).</span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">UPDATE: Mommsen also published an article on the <em style="box-sizing: inherit;">laterculus</em>: T. Mommsen, <em style="box-sizing: inherit;">Polemii Silvii Laterculus</em>, Abhandlungen der Sächsischen Akademie der Wissenschaften 8, 1861, pp. 547-696 (shortened in: Gesammelte Schriften, Vol. 7: Philologische Schriften, Berlin 1909, pp. 668-690). I’m looking for this online now. The Gesammelte Schriften are <a href="http://books.google.com/books?q=+bibliogroup:%22Gesammelte+Schriften+By+Theodor+Mommsen%22&lr=&as_brr=0&source=gbs_metadata_r&cad=7" style="box-sizing: inherit; color: #155d4f; text-decoration-line: none;">here</a>, but not vol. 7.</span></div>
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-80352487501816779142013-10-03T10:49:00.002-07:002019-12-02T11:14:27.344-08:00Há treze e não doze constelações do zodíaco<div dir="ltr" style="text-align: left;" trbidi="on">
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A injustamente esquecida XIII constelação do zodíaco: <b>Ophiuchus</b>, que na mitologia representa o grego <b>Asclepius</b> ou o Esculápio Romano, que são os mesmos, o pai da Medicina.<br />
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Desde 1930, todas as estrelas que vemos no céu estão localizadas em uma das 88 regiões que, com formas de seres mitológicos, são principalmente conhecidas como constelações. O aparecimento desta divisão seria semelhante ao de um mapa político no qual as bordas retilíneas são representadas, cujo resultado é uma série de polígonos irregulares adjacentes de tamanhos e formas completamente diferentes.<br />
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A origem das constelações remonta a vários milhares de anos atrás no tempo. Civilizações antigas agruparam as estrelas do céu para formar desenhos normalmente relacionados à mitologia de sua cultura. Como cada uma delas tinham mitologias diferentes, os desenhos traçados no céu também eram diferentes. Além disso, diferentes civilizações poderiam agrupar as estrelas de maneira diferente, de modo que as constelações maias, por exemplo, tinham pouco a ver com os egípcios ou chineses. No caso da cultura ocidental, a origem das constelações remonta às civilizações dos vales do Tigre e do Eufrates. Esta tradição foi usada pelos gregos, que se ocuparam a compilar 48 constelações (<b>Eratóstenes</b>: <u>Catasterismos</u>) Através dos árabes, a astronomia grega veio a nós com seus desenhos e traçados no céu. A partir do século XVI, o estudo do hemisfério sul permitiu acrescentar à lista novas constelações que permaneciam invisíveis na Europa. As regiões que constituem as constelações de hoje são as áreas onde os desenhos antigos foram colocados no céu.<br />
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A eclíptica (linha dos eclipses) é a linha que o sol gira entre as constelações que aparentemente cruza ao longo de um ano. Esta linha também é conhecido como zodíaco ou linha de seres vivos em referência aos desenhos nele têm feito ao longo dos tempos, que são todos seres vivos, com exceção de Libra, a Balança que em realidade eram as garras do Escorpião que foi mutilado para criar a constelação em que há mais de dois mil anos o Sol entrava no equinócio de outono. Uma banda de 16 graus (8 norte e 8 sul desta linha) define as constelações da eclíptica com a qual a astrologia, gera seus horóscopos ao longo da história.<br />
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Devemos distinguir entre o <u>zodíaco sideral</u>, que é o zodíaco real, isto é, cruzando o sol no tempo presente, e o <u>zodíaco tropical</u>, o que é uma aproximação com o zodíaco sideral, o que significa que o Sol entra no primeiro signo (Áries) no equinócio vernal (Março 21) e que o seu trajeto percorrido por cada um dos 12 signos tradicionais é do mesmo comprimento (360/12 = 30 graus). Este zodíaco é aquele usado em horóscopos com mais freqüência. O <u>zodíaco tropical</u> é uma abordagem bastante correta do <u>zodíaco sideral</u> de cerca de 2.500 anos atrás, mas devido à precessão dos equinócios, tem pouco a ver com o presente. No entanto, é claro que as constelações do zodíaco sideral são as mesmas agora como há 2.500 anos (o Sol também cruzou Ophiucus); o que tem variado são as datas em que o Sol está em cada signo.<br />
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Assim podemos ver os primeiros zodíacos babilônios incluíam 18 constelações, depois 15 anos, das quais chegaram até nós 12, embora sejam, na verdade, 13 (14 se você incluir Cetus, a Baleia , que também entra na banda zodiacal). </div>
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-79177963942852045652013-10-03T10:46:00.002-07:002019-12-02T11:15:13.822-08:00Hipsicles de Alexandria <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "georgia" , "times new roman" , serif;"><b>Hipsicles de Alexandria (240-170 a.C.)</b></span></div>
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<span style="font-family: "georgia" , "times new roman" , serif;">Astrônomo e geômetra grego nascido em Alexandria, Egito, especialista em estudos de sólidos regulares e suposto autor de uma obra de astronomia, De ascensionibus (180a.C.), onde dividiu o dia em 360 partes, inspirado na astronomia babilônica, popularizada mais tarde por Hiparco de Nicéia (190-126a.C.), o pai da trigonometria, o primeiro a dividir o círculo em 360 partes, ou 360 graus, na sua tábua de cordas de aplicação à astronomia. De Os Elementos de Geometria ou Stoicheia, que hoje aparecem em 15 livros, os livros XIV e XV, não são da autoria de Euclides de Alexandria (360-295 a.C.), e sim obra respectivamente do astrônomo e geômetra grego alexandrino e de um seu seguidor, Isidoro de Mileto (~480-540). Foi dos grandes matemáticos gregos que contribuíram com medições cálculos e idéias, relativos a navegação e astronomia, considerados hoje como os primeiros estudos com indícios de astronomia, tal como o foram Aristarco de Samos (310-230a.C.), Eratóstenes de Cirene (276-194 a.C.), Hiparco de Nicéia ou de Rodes (190-126 a.C.) e Ptolomeu (85-165). Morreu em local incerto e seu principal feito foi acrescentar os citados dois livros ao Os Elementos, ou Stoicheia, o tratado do célebre geômetra grego Euclides de Alexandria, composto originalmente de treze livros ou capítulos.</span></div>
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-54539385141705559942013-10-03T10:44:00.000-07:002013-10-03T10:44:40.811-07:00Anticrepuscular Rays Over Colorado<div dir="ltr" style="text-align: left;" trbidi="on">
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César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-84565421898887297442012-04-24T04:43:00.005-07:002012-04-24T05:08:59.334-07:00<div dir="ltr" style="text-align: left;" trbidi="on"><div style="font-family: Georgia,"Times New Roman",serif;"><span style="font-size: small;"><br />
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</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b>Research Sources For Astrology</b></span><br />
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</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">Introduction</span></b></span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">I first composed this bibliographical guide and posted it to the Web in the early 1990s. It was based upon a personal database I had compiled in the course of researching my doctoral dissertation, Astrology and Judaism in Late Antiquity (Miami University, 1990). Since that time the bibliography has proven useful to many and I have continued my researches, leading me to revise it more than once. A version was added to the published version of my dissertation, Written in the Stars: Ancient Zodiac Mosaics (</span><span style="font-size: small;"><a href="http://shangri-la.0catch.com/"><span lang="EN-US" style="color: blue;">Shangri La Publications</span></a></span><span lang="EN-US" style="font-size: small;">, 2000). Now I am updating it and posting it to the Web once again, to replace the site which I formerly used.</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Since 1997, I have lived and taught in China. I have not been able to read as many new Western books as formerly, but, on the other hand, I have been able to start studying Chinese astrology, and have added a section on that topic. As before, I welcome suggestions of other books and articles. I have also added a small section of links to other Web sites dealing with the scholarly study of astrology.</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Let me add my thanks to all those who have helped me with this new version, particularly my editor, Sheldon Gosline, the autokrator of Shangri La Publs., who contributed many Islamic and Indian titles, and also Richard Brzustowicz, for bringing a rare book on Tibetan astrology to my attention, as well as for many stimulating e-conversations.</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Lester Ness<br />
lesterness@hotmail.com<br />
Changchun<br />
PR China<br />
2002</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b>Contents</b></span><br />
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<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol1.html"><span style="color: blue;">Introduction</span></a></span> <span style="font-size: small;"><span style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol2.html"><span style="color: blue;">General Discussion</span></a></span> <span style="font-size: small;"><span style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol3.html"><span style="color: blue;">References, Bibliographies And General Histories</span></a></span> <span style="font-size: small;"><span lang="EN-US" style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol4.html"><span lang="EN-US" style="color: blue;">Mesopotamian And Ancient Near East Sources</span></a></span> <span style="font-size: small;"><span style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol5.html"><span style="color: blue;">Greek And Roman Astrology</span></a></span> <span style="font-size: small;"><span style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol6.html"><span style="color: blue;">Jewish Astrology</span></a></span> <span style="font-size: small;"><span style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol7.html"><span style="color: blue;">Early Christians And Astrology</span></a></span> <span style="font-size: small;"><span style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol8.html"><span style="color: blue;">Islamic / Arabic Astrology</span></a></span> <span style="font-size: small;"><span style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol9.html"><span style="color: blue;">Astrology In India</span></a></span> <span style="font-size: small;"><span lang="EN-US" style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol10.html"><span lang="EN-US" style="color: blue;">Astrology In China And East Asia</span></a></span> <span style="font-size: small;"><span style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol11.html"><span style="color: blue;">Astrology In The New World</span></a></span> <span style="font-size: small;"><span lang="EN-US" style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol12.html"><span lang="EN-US" style="color: blue;">Astrology In Medieval And Renaissance Europe</span></a></span> <span style="font-size: small;"><span style="color: blue;"> </span></span><br />
<span style="font-size: small;"><a href="http://www.smoe.org/arcana/astrol13.html"><span style="color: blue;">Astrology Since The Renaissance</span></a></span><br />
<br />
<span style="font-size: small;"><span style="color: blue;"></span></span></div><ul style="font-family: Georgia,"Times New Roman",serif;" type="disc"></ul><div align="center" class="MsoListParagraphCxSpFirst" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US"> General Discussion</span></b></span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; margin-left: 18pt; text-align: center;"><br />
<span lang="EN-US" style="font-size: small;">This reference bibliography is organized chronologically and by cultures. Astrology has a long, complex history, going back to pre-history. But one of the most interesting aspects of that history is the way in which the most diverse societies have adapted it to indigenous purposes. Astrology is important in both the United States and in India, but exactly because they are such different societies, their respective astrologies are different as well. An emphasis in this bibliography is archaeo-astronomy, that is, discerning and understanding astrological or astronomical symbolism in ancient buildings and other artifacts, and especially the zodiac decorations found in ancient Roman synagogues.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; margin-left: 18pt; text-align: center;"><span lang="EN-US" style="font-size: small;">The first section is given over to reference works, general histories of astrology and to bibliographies of astrology in various times and places. Section two is on astrology in the Ancient Near East, primarily Mesopotamia, where astrology came into being. The third portion is about astrology in Classical culture, that is, in the world of Greece and Rome, including the Greco-Roman Near East. Section four is on Jewish astrology, from the days of the Israelite kingdoms down to modern times. Five deals with the attitudes of the early Christians toward astrology, from the time of the apostles to the end of the Roman Empire, while Six deals with astrology in the following Islamic Empire. Section Seven is on astrology in India from the third century CE to the present. Section Eight, on Chinese astrology, is a new addition to this bibliography, and is a pioneering effort, I believe. Section Nine is a brief account of New World or Native American astrology. Ten takes us back to the West, and the role of astrology in Medieval and Renaissance Europe. The eleventh segment is about astrology in modern times, since the rise of modern science in the later seventeenth century, and a twelfth and final section gives links to other scholarly Web sites, with other scholarly bibliographies.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; margin-left: 18pt; text-align: center;"><span lang="EN-US" style="font-size: small;">Each work is listed alphabetically by author's surname, within its section. Annotations are in curly brackets {}, if another person's opinion, in quotation marks " ". In general I follow University of Chicago Manual of Style.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; margin-left: 18pt; text-align: center;"><span lang="EN-US" style="font-size: small;">Astrology is usually linked to larger cosmologies. Western astrology began with an Ancient Near Eastern cosmology, but was dramatically affected by Hellenistic Greek cosmology. Ancient Mesopotamians believed that the universe and humanity had been made by superior beings, the gods, for their own purposes. They would sometimes signal their plans or desires to human beings by means of omens, messages in the form of occurences in the natural world. Mesopotamians looks for omens many places, including the sky. During the Neo-Assyrian dynasty of the first millennium BCE, sky omens became particularly important. Specialist scholars learned to predict when some omens would take place in the sky, inventing the horoscope.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; margin-left: 18pt; text-align: center;"><span lang="EN-US" style="font-size: small;">After Mesopotamia was conquered by Alexander the Great, Greek scientists learned of Mesopotamian astronomy and astrology. They adopted them and modified them to fit their own cosmology. Such aspects of Hellenistic cosmology as the spherical universe, four element physics, and cosmic sympathy or idea that whatever happened in one place, affected every other part of the universe, have remained important in astrology to modern times. Upon the basis of this cosmology, many new astrological practices were developed. When Hellenistic cosmology was replaced by Newtonian cosmology in the late seventeenth century, astrology lost respectability among scientists and other intellectuals, although it remained part of the mental furniture of many ordinary people down to the present. The twentieth century has seen a great revival of popular belief in astrology, but it has not regained belief among scientists.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; margin-left: 18pt; text-align: center;"><span lang="EN-US" style="font-size: small;">Let me explain how I categorize astrological practices. The basic principle is that there is some connection between events in the sky and events on the earth.. "That which is above is like that which is below, and that which is below is like that which is above," in the words of The Emerald Tablet. But there are many ways of explaining this connection. One may consider the planets to be living, intelligent beings, gods or the messengers of gods. In that case, one may look at the rules of astrology as the habits of the planets, and try to ask them for favors, just like any other deity. This was the case in Mesopotamia, where the classical astrological tradition began. It remained a common assumption in magic and religion in the Greco-Roman Near East. I call this approach "religious" astrology. Modern "Western" ritual magicians and wiccan practitioners are twentieth century representatives.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; margin-left: 18pt; text-align: center;"><span lang="EN-US" style="font-size: small;">On the other hand, one might look at the planets as impersonal sources of influences, e.g., Jupiter rays, not too different from gravity or electromagnetic rays. This approach tends to interpret astrology in terms of contemporary mathematics and physics. I call this approach "scientific" astrology. It is the most common approach in twentieth century "Western" countries.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; margin-left: 18pt; text-align: center;"><span lang="EN-US" style="font-size: small;">Another way to group astrological practices is into "practical" and "symbolic" astrology. "Practical" astrology is meant to do something for a client. A horoscope to decide the best day for a business trip, or a prayer to Mercury to make the clients eager to buy are clearly practical, in the same way that marketing surveys are today. "Symbolic" astrology uses astrological imagery to praise one's king or one's god. Thus, when Nero arranged to have a rotating ceiling, with paintings of the constellations, in the dining hall of the Golden House, the message was clear: the universe revolves around Nero. One of the Sasanian Persian kings, Khusrau Parviz, did the same thing with his throne-room some centuries later.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; margin-left: 18pt; text-align: center;"><span lang="EN-US" style="font-size: small;">"Symbolic" astrology was particularly common in religious art, making the zodiac one of the most common motifs in Greco- Roman art. At Palmyra, for example, the Temple of Bel has Bel surrounded by the seven planet-gods, all within a circle of the twelve signs of the zodiac. The message was that Bel rules the world through the powers of astrology, i.e., Bel is powerful. In a private tomb at Palmyra, we find Dionysus in a zodiac. Again, the message is: Dionysus is powerful. Similar symbolism is especially common in the Roman Near East, and is found in Jewish and (rarely) Christian art. This is how I interpret the synagogue zodiacs, mentioned above: the LORD is powerful and takes care of His people.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; margin-left: 18pt; text-align: center;"><span lang="EN-US" style="font-size: small;">Astrology has not had many historians. The major ones can be named easily. This is a strange phenomenon, for on the one hand, astrology did and does play an important role in politics. Historians of Renaissance politics, for example, must take astrologers seriously. But more typically, historians such as Bouché-Leclercq and Neugebauer were forced to defend their field as worthwhile even though astrology did not work. Bouché-Leclercq memorably wrote that it is not a waste of time to know how others have wasted theirs (L'Astrologie grecque, ix). There is a traditional hostility toward astrology by both astronomers and historians of science. Oddly, chemists do not seem to be as hostile towards alchemy. The great Collection des alchemistes grecs was edited by one of the most eminent chemists of his day, Marcellin Berthelot (3 Vols., Paris: 1887-88; repr., 3 Vols. in 1, London:, 1963). Bouché-Leclercq was envious (L'Astrologie grecque, ix). Perhaps the hostility exists because astrology is still a living practice, a real competitor for popular respect and patronage. I hope that the traditional hostility may be dying among historians and social scientists and that a true understanding of this influential practice and belief.</span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">References, Bibliographies And General Histories</span></b></span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">L'Année philologique; Bibliographie critique et analytique de l'antiquite greco-latine, ed., Ernst, Juliette, et al. (Paris: Les Belles Lettres, 1924-1992) {An invaluable bibliography to all aspects of Greco-Roman Civilization. It appears annually, and tries to include all works published anywhere in the world, with brief annotations in the original languages. A version on CD-ROM is scheduled to appear in January 1994</span><span style="font-size: small;"><a href="http://www.aph.cnrs.fr/UPR76.html"><span lang="EN-US" style="color: blue;"></span></a></span><span lang="EN-US" style="font-size: small;">.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Aufstieg und Niedergang der römischen Welt; Geschichte und Kultur Roms im Spiegel der neueren Forschung, ed. Hildegard Temporini (Berlin, NY: Walter de Gruyter, 1972-present) {ANRW is a serial publishing bibliographical essays and surveys of recent research, including articles on the occult sciences.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Avi-Yonah, Michael and Avi Avi-Yonah, Piece by Piece! : Mosaics of the Ancient World (Buried Worlds). (Runestone Press, 1993) {Included are works from ancient Greece, Rome, and Byzantium, and some from modern times. Introduces tools and skills of a mosaicist.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Avi-Yonah, Michael, Art in Ancient Palestine : Selected Studies Published in the Years 1930-1976. (Magnes Press, 1981) {Review of major archaeology work in Israel.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Baigent, Michael, From the Omens of Babylon. (Arkana, 1994) {In spite of being the author of some classic works of "cult" history, this is a recent, up-to-date useful, survey of the history of astrology, with its beginnings in Mesopotamia. There is a kudurru on the paperback cover.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Boll, Franz, Bezold, Carl, and Gundel, Wilhelm, Sternglaube und Sterndeutung; Die Geschichte und das Wesen der Astrologie, siebente unveränderte Auflage, mit einem bibliographischen Anhang von H. G. Gundel. (Stuttgart: Teubner, 1977). {This is a reprint of the sixth edition, without revisions. It is one of the best histories of astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Borger, Riekele [or Rykele], ed. and compiler, Handbuch der Keilschriftliteratur, 3 volumes. (1967-1975) {A very thorough and reliable book-length bibliography of Mesopotamian civilization, both for primary and secondary sources. A excellent guide to publications of cuneiform literature. Compare the annual "Keilschriftbibliographie" in Orientalia for more recent works.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Bouché-Leclercq, Auguste, L'Astrologie grecque (Paris: Presses Universitaires de Frances, 1899; repr. </span><span lang="EN-US" style="font-size: small;">Aalen: Scientia Verlag, 1979) {This is the best work on the techniques of greek astrology. Footnotes also contain useful discussions of Arabic and European authors of the Middle Ages and Renaissance.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Caillet, Alb. L., Manuel bibliographique des sciences psychiques ou occultes. Sciences des Mages, Hermetique, Astrologie, Kabbale, Franc-Maconnerie, Medicine ancienne, Mesmerisme, Sorcellerie, Singularités, Aberration de tout ordre, Curiosites, 3 vols., Paris, 1912 {" 'most extended encyclopedia for the whole area of occultism' writes Ackermann in the 20ies of this century"; So says Andreas Bunkahle, "bunka@mibm.ruf.uni-freiburg.de", in response to my request for additional works. -- Lester Ness}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cambridge Encyclopedia of China, ed. Brian Hook (Cambridge: Cambridge Univ. Press, 1982) {good survey of history, geography, anthropology, etc.; good bibliography}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Carmody, F. J., Arabic Astronomical and Astrological Sciences in Latin Translation. A Critical Bibliography (Berkeley & Los Angeles: University of California Press, 1956) {This is a detailed descriptive bibliography, useful for both Islamic and Medieval European civilization. Works are listed chronologically.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Catalogus Codicum Astrologorum Graecorum, ed. </span><span lang="EN-US" style="font-size: small;">D. Olivieri, et al., 12 Volumes in 20 parts (Brussels: Academie Royale, 1898-1953) {The major collection of Greek astrological texts. Very important!}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cavendish, Richard, A History of Magic (NY: Taplinger Publ. Co., 1977) {Excellent, by one of the best historians of the occult.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cavendish, Richard, ed., The Encyclopedia of the Unexplained. Magic, Occultism, and Parapsychology, special consultant on parapsychology, Prof. J. B. Rhine (NY: McGraw-Hill Book Co., 1974) {Good popular reference work on all aspects of the occult, including astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cavendish, Richard, The Black Arts (London: Routledge & Kegan Paul, 1967. NY: Putnum, 1967) {Similar to his History of Magic.)</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Chiat, M. J., Handbook of Synagogue Architecture (Chico, CA: Scholars Press, 1982) {A very good bibliography to works on ancient synagogues, including their zodiacs. It is a published version of her 1979 dissertation at University of Minnesota.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Clairie, Thomas C., Occult Bibliography. An Annotated List of Books Published in English, 1971 Through 1975 (Metuchen, NJ and London: The Scarecrow Press, Inc., 1978) {A good bibliography of late twentieth century occult writings. "... analyzes approx. 1850 books, most of which are annotated with descriptive and critical commentaries"-Clairie, 1984.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Clairie, Thomas C., Paranormal Bibliography. An Annotated List of Books Published in English, 1976 Through 1981 (Metuchen, NJ and London: The Scarecrow Press, Inc., 1984) {A sequel to the above work, it holds 3814 items listed with critical commentaries. One of the best.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cornell, James, The First Stargazers; An Introduction to the Origins of Astronomy, (NY: Charles Scribner's Sons, 1981) {Good introduction to prehistoric astronomy, the pre- cursor of scientific astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Culianu [or Couliano], Ioan Petru, "Sky," Encyclopedia of Religion, ed. Mircea Eliade, 1987. {This article emphasizes astral religion and astrological symbolism. Contains helpful reference notes.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dictionnaire des Antiquités grecque et romaines d'apres les textes et les monuments, ed. C. V. Daremberg and E. Saglio (Paris: Imprimerie Imperiale, 1877-1919) {The French equivalent to Pauly-Wissowa, this covers all aspects of Greco-Roman civilization. The article "Exotic" was written by Franz Cumont, one of the most notable historians of astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Encyclopedia of Asian History, Editor-in-Chief, Embro, Ainslee T. (NY: Scribner's, 1988) {Provides a useful introduction to astrology in Asia.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Encyclopedia Judaica, ed.-in-chief, Cecil Roth (Jerusalem, NY: Macmillan, 1971-72) {This reference work should be one's first reference source for almost anything Judaic.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Encyclopedia of Archaeological Excavations in the Holy Land, 4 Vols. Michael Avi-Yonah, ed. English edition (Englewood-Cliffs, NJ: Prentice-Hall, 1975) {An important reference to archaeological sites in Israel and neighboring countries. It covers all the synagogue zodiacs known at time of publication. Avi-Yonah, the editor, was one of Israel's most noted historians, with a most creative explanation for these zodiacs. Cf. The New Encyclopedia, 2001}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Encyclopedia of Archaeology in the Holy Land, The, 2 Vols., Benjamin Mazar, et al. (Jerusalem: Massada, 1971) {Contains discussions of the synagogue zodiac mosaics in their sites. Mazar was a leading Israeli archaeologist.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Encyclopedia of Religion and Ethics, 13 Vols., ed. James Hastings (NY: Charles Scribner's Sons. Edinburgh: T. and T. Clark, 1908-27) {An old but still useful reference work. See the article "Sun, Moon and Stars," for a lengthy discussion of different ethnic varieties of astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Encyclopedia of Religion, ed. Mircea Eliade (NY: Macmillan Publ. Co., 1987, 1989) {Recent and very useful reference work edited by the leading historian of religion. It supplements, rather than replaces, Hastings' Encyclopedia of Religion and Ethics. See the article on "Sky" for the major discussion of astrology}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Galbreath, Robert, "The History of the Modern Occultism: A Bibliographic Survey," Journal of Popular Culture 5 (1971): 26-54 {A very good essay on twentieth century occult literature, in a special edition of the journal, given over to the occult.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Gardner, F. Leigh, Bibliotheca Astrologica, A Catalogue of Astrological Publications of the 15th through the 19th Centuries. with a History of Astrology which serves as an Introduction by William Wynn Westcott (North Hollywood CA, Symbols and Signs, 1977). {"This valuable work, which is the only reasonably full attempt at a Bibliography in the English language on this subject, was first published in 1911 under the title, A Catalogue Raisonne of works on the Occult Sciences, Vol II, Astrological Books. The only other valuable book for this purpose is the Catalogue of Dr. John Dee's Library, for which see the separate entry. Gardner's Bibliography is not up to date, and it mostly deals with books to be found in England, and within these limits it is excellent." --Win Rowe. Westcott was a very influential 19th century occultist, one of the founders of the Hermetic Order of the Golden Dawn.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Gundel, Hans Georg "Imagines Zodiaci: zu neueren Funden und Forschungen." in Hommages a Martin J. Vermaseren. Edited by B. M. de Boer and T. A. Ettridge, 1978. Leiden: E. J. Brill, pp. 438-54. {Hans Georg Gundel and his father Wilhelm Gundel are two important German historians of "scientific" astrology, emphasizing the Egyptian contribution. This supplements his Realenzyklopädie article.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Gundel, Hans Georg "Zodiakos. Der Tierkreis in der Antike," Realenzyklopädie der classischen Altertums Wissenschaft, ed., August Friedrich Pauly, et al. (Stuttgart: J. B. Metzler, 1972), Volume X.A, columns 597-705. {A very thorough article listing all examples of zodiac in art, and much else. Separately published by Munich: Alfred Druckemueller Verlag, 1972.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Gundel, Hans Georg, Zodiakos: Tierkreisbilder im Altertum: kosmische Bezug und Jenseitsvorstellungen in antiken Alltagsleben (Mainz am Rhien, Verlag P. von Zabern, c. 1992) {An up-date of Gundel's 1972 Realenzyklopädie article, with many good illustrations, which the Realenzyklopädie article lacks. This is one of the best resources for illustrations of zodiacs from the ancient world.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Gundel, Wilhelm, "Astronomie, Astralreligion, Astralmythologie, und Astrologie. Darstellung und Literaturbericht, 1907-1933," in Bursian's Jahresberichte ueber die Fortschritte der classischen Altertums Wissenschaft Band 243, 60 Jahrgang, 2 Abteilung (Leipzig: O. R. Reisland, 1934), pp. 1-149 {Wilhelm Gundel was one of the major historians of astrology in all its forms. Very thorough bibliography covers the heyday of Panbabylonism, a popular theory at the turn of the century which claimed that all the religions of the ancient world were derived from Mesopotamian astrology. NB: Wilhelm Gundel was, I believe, also the father of Hans Georg Gundel.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Gundel, Wilhelm, Sternglaube, Sternreligion und Sternorakel: Aus der Geschichte der Astrologie, 2. auflage, neu bearbeitet von H. G. Gundel (Heidelberg: Quelle und Meyer, 1959) {An excellent popular history.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hachlili, Rachel, Ancient Jewish Art and Archaeology in the Land of Israel, Handbuch der Orientalistik, siebente Abteilungen, Kunst und Archäologie, ed. J. Stargardt, Erster Band, Der vordere Orient, zweiter Abschnitt, Die Denkmäler, ed. B. Hrouda, B--Vorderasien, Lieferung 4 (Leiden: Brill, 1988) {Catalogs and discusses all excavated ancient synagogues. Includes plans and discussions of all zodiacs known to date of publication. Hachlili is a disciple of Avi-Yonah.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Holden, John Herschel, MA, FAFA, A History of Horoscopic Astrology from the Babylonian Period to the Modern Age (ca. 2002) {from Amazon.com; looks to be a good popular general history based upon up-to-date scholarship, and by a practitioner}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hospers, J. H., A Basic Bibliography for the Study of the Semitic Languages, V. 1 (Leiden: Brill, 1973) {Excellent reference source for discussions of Ancient Near Eastern works, including astrological ones.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hunger, Herbert, Die hochsprachliche profane Literatur der Byzantiner, 2 Vols., Handbuch der Altertums Wissenschaft, XII.5.2 (Munich: Beck, 1978) {Abt. 12 T. 5. Volume 2, chapter 9 deals with astronomy, mathematics, astrology. Good reference notes. A standard reference work, in a standard series, describing Byzantine literature, including astrological works. Most of ancient astrology comes to us in works copied by Byzantine scribes for their own use.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Huettenmeister, Frowald, and Reeg, Gottfried, Die Antike Synagogen im Israel, Beihefte zum Tübinger Atlas des Vorderen Orients herausgegeben in Auftrag des Sonderforschungsbereichs 19, von Wolfgang Röllig (Wiesbaden: Dr. Ludwig Reichert Verlag, 1977) {Gives bibliographies of all synagogues discovered in Israel up to time of publication, including those with zodiacs. An unusual feature is that it has separate segments for Jewish and Samaritan synagogues.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Kitson, Annabella, ed., History and Astrology. Clio and Urania Confer (London: Unwin, Mandala, 1989) {Originally a series of lectures at the Astrological Lodge of London: "... its works embraces the history, philosophy and symbolism of astrology". The articles seem serious, scholarly. Good article on Sabians of Harran, including the welcome information that excavations have resumed.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Knappich, Wilhelm, Geschichte der Astrologie (Frankfurt am Main: Vittorio Klostermann, 1964) {Useful chapters on Hellenistic, Roman, Islamic, and Indian astrology, with bibliographies at the end of each chapter.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Krupp, E. C., Beyond the Blue Horizon; Myths and Legends of the Sun, Moon, Stars, and Planets (NY: HarperCollins, 1991) {A good popular survey of celestial myths, including astrological ones.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Lehmann, Karl, "The Dome of Heaven," Art Bulletin 22 (1945): 1-17. {Discusses a variety of stellar motifs in world art. Many references to astral religion.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Lexikon der Astrologie: Astrologie, Astronomie, Kosmologie, ed. </span><span lang="EN-US" style="font-size: small;">Udo Becker (Frieburg: Herder, 1981) {Good short guide to the practice and history of astrology. Good, short bibliography, many excellent illustrations, particularly renaissance prints.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Nasr, Seyyed Hossein, An Introduction to Islamic Cosmological Doctrine. Conceptions of Nature and Methods Used for its Study by the Ikhwan al-safa, al-Biruni, and Ibn Sina (Cambridge, Mass.: The Belknap Press of Harvard University Press, 1964; repr., Boulder, CO: Shambala, 1978) {"This is a study of various arabic sources, from the peak period of arabic scientific and mathematical writing, which explores not only the cosmological doctrines which were held, but the philosophical and religious implications of those doctrines. A valuable background study. Heavy focus on Al-Biruni, and decent chapter on Astrology. Other arabic savants discussed include [the] Ikhwan Al-Safa, and Ibn Sina." --Win Rowe. I have read the 1964 edition since I copied Rowe's comments. The book is indeed an excellent introduction to the Islamic development of Hellenistic scientific thought, with good references to, for example, the Ikhwan's works in Western translation. The Ikhwan was well-informed on Sabian beliefs.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">National Union Catalog, Compiled, Edited and Approved by the Library of Congress .... (Ann Arbor, MI: J. W. Edwards, 1956- present) {Lists all the books in North American academic libraries alphabetically by author. Divided into several chronological series, such as all books up to 1956. This is an invaluable resource for verifying references from footnotes and bibliographies. For more recent works, North American reference librarians use electronic utilities like OCLC and RLIN, which pull together contents of the electronic catalogs of libraries. RLIN works with members of the Association of Research Libraries, OCLC with all libraries in the US and Canada.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Naylor, P. I. H., Astrology: An Historical Examination (London: Robert Maxwell, 1967) {Brief but reliable. Covers antiquity to present.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Ness, Lester J., Astrology and Judaism in Late Antiquity (Oxford, Ohio, Miami University: PhD Dissertation, 1990) {Thorough history of astrology in the ancient world, with goal of explaining the use of zodiac mosaics in ancient Israeli synagogues. The planets and stars were identified with angels, messengers of the Invisible God. When portrayed in a religious context, the represented the Presence and love of their Creator. Cf. published revision, Written in the Stars}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Ness, Lester J., "Astrology," Dictionary of Biblical Backgrounds, ed. E. Yamauchi (Grand Rapids: Zondervan). {up-to-date account, emphasizing early Christian reactions; good biblio.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Ness, Lester J., Written in the Stars: Ancient Zodiac Mosaics (Warren Center, Penn: Shangri La Publications, 2000) {A thorough revision and up-dating of Ness' 1990 dissertation}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Neugebauer, Otto, and van Hoesen, H. B., "Astrological Papyri and Ostraca: Bibliographical Notes," Proceedings of the American Philosophical Society 108 (1964): 57-72 {Lists publications and discussions of astrological works excavated, primarily in Egypt.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">New Encyclopedia of Archaeological Excavations in The Holy Land, The, ed. E. Stern (Israel Exploration Society; Jerusalem: Carta; NY: Simon and Schuster, updated 2001)</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Peuckert, Will Erich, Astrologie (Stuttgart: W. Kohlhammer Verlag) {Good general history from antiquity to present. Peuckert has written valuable works on a number of esoteric movements.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Peuckert, Will Erich, L'Astrologie, son histoire, ses doctrines, Petite librairie Payot (Paris: Payot, 1980) tr. from German by R. Jouan and L. Jospin {A 274 page French translation of the above.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pingree, David, "Astrology," in Philip P. Weiner, ed., Dictionary of the History of Ideas (NY: Charles Scribner's Sons, 1968) {"This is a short (8 p) article which expresses the views of D. Pingree, a distinguished historian of science, who has specialized in editing and translating astrological texts of great importance. His views are probably from outside of the astrological community, but place astrological ideas in the context of their contribution to the general history of western intellectual development. It is as important as Tester for understanding the contribution of the classical world to present day astrological methods, and more important for understanding the bridge to Arabic and Indian Astrology." --Win Rowe. Pingree took Neugebauer's and Sach's position at Brown University and is probably America's leading historian of astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pingree, David, Census of the Exact Sciences in Sanskrit. Series A (Philadelphia: American Philosophical Society, 1970) {Vol. 81, sections 1-4. An extensive descriptive bibliography of astrological writings in India, with sizeable amounts of narrative.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pingree, David, et al., "Occultism," Encyclopedia Britannica, fifteenth edition, (Chicago: Encyclopedia Britannica, inc., 1993), volume 25, pages 75-98 {The subsections were separate articles in earlier editions. See the subsection "Astrology" by David Pingree, who is probably America's most notable historian of astrology. The bibliography is also quite useful.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Realenzyklopädie der classischen Altertums Wissenschaft, ed., Pauly, August Friedrich, et al. (Stuttgart: J. B. Metzler, 1972) {Commonly called Pauly- Wissowa, this is the ultimate example of Germanic scholarship. It is 88 volumes on every imaginable aspect of Greco-Roman society, including astrology. There is also an abridged version, the Kleine Pauly and reputedly a New Pauly, completely up-dated, in the offing.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Religion Index, ed., Albert Hurd, et al. (Evanston, IL: American Theological Library Association, 1949-present) {This is the premier U. S. bibliography of works in religion, and a good source for recent works on astrology. Called Index to Religious Periodical Literature until 1974, since then it has taken the form of separate serials, Religion Index One: Periodicals, Religion Index Two: Multi-author Works, and Index to Book Reviews in Religion. A series of retrospective volumes cover the years 1949-1959. Wilson also publishes a version on CD-ROM and it is available on-line through Dialogue.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Revue bibliographique de sinologie (Paris et LaHaye: Mouton, 1955-) {publishes English and French abstracts of publications in Chinese}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rowe, Win, "[Historical Bibliography of astrology]," archived at FTP site hilbert.maths.utas.edu.au in the directory pub/astrology {Rowe has compiled a sizeable bibliography of astrology, and made it available electronically. His interests are as much technical as historical, but he does provide valuable information on authors and works associated with the modern revival of scientific astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Saxl, Fritz, Verzeichnis der astrologischen und mythologischen illustrierten Handschriften des lateinischen mittelalters ..., 3 volumes in 4 (Heidelberg: C. Winter, 1915-53) {Associated with the Warburg Institute, Saxl here catalogs Medieval Latin manuscripts with astrological and astronomical illuminations. A good source on the later use of astrological symbolism.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Stierlin, Henri, L'Astrologie et le Pouvoir de Platon a Newton (Paris: Payot, 1986) {An excellent account of astrological symbolism used for political and religious symbolism in Greco-Roman, Islamic, Byzantine societies. Discusses, e.g., Nero's cosmic dining hall in the Golden House, the cosmic throne chamber of Khusrau, and much else. Comparable to L'Orange. No references to synagogue zodiacs, but worth reading and considering for articles, revisions, etc. A German translation, Astrologie und Herrschaft, also exists.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sullivan, Lawrence E., ed., Hidden Truths: Magic, Alchemy, and the Occult. Religion, History, and Culture. Selections from The Encyclopedia of Religion, ed. Mircea Eliade (NY: Macmillan Publ. Co., 1987, 1989) {Very good. Contains all the articles on the occult from the Encyclopedia of Religion. good bibliographies follow each article.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Tester, S. J., A History of Western Astrology (Woodbridge, Suffolk, UK: Boydell Press, 1987; Ballantine, 1988) {A good history by a distinguished classicist, emphasizing scientific astrology, but weak on astrological religion and symbolism. "This is without a doubt the best book in its field. Its excellencies are most apparent in developing a view of the relationship between calendrical and agricultural concerns, and the astrological factors stressed in the work of Claudius Ptolemy. Together with the work of David Pingree it is the key to an understanding of classical astrology. It seems to be less detached from traditional astrological points of view than Pingree, and utilizes the researches of someone like Rupert Gleadow. " --Win Rowe.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Thorndike [or Thorndyke], Lynn, A History of Magic and Experimental Science, 8 volumes (Columbia University Press, 1923-1958) {This is a lifetime's work with detailed discussion of sources, which make it still useful in spite of it's age. The author has the positivist outlook common in his day and any remotely sexual matters are in Latin. It remains a standard reference work especially for the Latin Middle Ages and Renaissance. However, many works which he read in manuscript have since been published, e.g., Picatrix}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Vogel, Eleanor K., Bibliography of Holy Land Sites ... Compiled in Memory of Dr. Nelson Glueck, parts 1-3 (Cincinnati: Hebrew Union College Press, 1982) {Excellent reference work, listing all primary publications and discussions of archaeological sites in Israel and neighboring countries, including the zodiac mosaics. These volumes were originally published in the Hebrew Union College Annual.}</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">Mesopotamian And Ancient Near East Sources</span></b></span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Astrology began in Mesopotamia. The horoscope was a late invention, but it was derived from much older practices, notably looking into the sky for omens, i.e., messages from the gods, and using astronomy to create a lunisolar calendar. Mesopotamian astrology was based upon observation, without the scientific theory which Greek astrologers used.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Baigent, Michael, From the Omens of Babylon: Astrology and Ancient Mesopotamia (London: Arkana Books = Penguin, 1994) {up-to-date popular account of Mesopotamian astrology; Baigent has written a number of kooky books in the past, such as Holy Blood, Holy Grail, but this is not like those.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Beitzel, Barry J. and Gordon D. Young, eds., Amarna in Retrospect; A Centennial Celebration, (Winona Lake, IN: 2000?) {Extensive collective work of nearly 50 essays, studying the 336 tablets of the royal archives that shed a great deal of light on the Late Bronze Age in Syria-Palestine.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Berossus, Berossos und die baylonisch-hellenistische Literatur, tr. and ed. Paul Schnabel (Leipzig and Berlin, 1923; repr. Hildesheim: Georg Olms Verlagsbuchhandlung, 1968) {History of Mesopotamian civilization in Greek by a hellenized Babylonian priest of Bel, who also brought astrology to Greece. Berossus' work survives only in quotations in later works. This is a critical edition of the Greek text with a German translation and commentary. Compare Burstein's 1978 English translation.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Berossus, The Babyloniaca of Berossus, Translated by Stanley Mayer Burstein (Malibu, CA: Undena Publications, 1978) {This is an English translation of the above without the Greek text. It includes a valuable introductory essay on Berossus and his goals.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Berossus, Berossos and Manetho, introduced and translated: native traditions in ancient Mesopotamia and Egypt, by Gerald Verbrugghe (Ann Arbor: University of Michigan Press, 1996) {A recent text, translation and discussion}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Brown, David, Mesopotamian Planetary Astronomy-Astrology (Groningen, the Netherlands: Styx Press, 2000). {Perhaps the most important recent book on the history of astrology, this dissertation demonstrates that astrology and astronomy were invented during the Neo-Assyrian dynasty, eight and seventh centuries BCE, when Mesopotamian scholars learned to predict what the planets would do in advance, rather than wait for omens. Prediction, in turn, was developed as part of the competition for royal patronage. Brown believes that this was the first example of a Kuhnian "paradigm shift." The book has other useful aspects, as well, such as the catalog of Mesopotamian names given to stars and planets in cuneiform sources or the evidence that the omens in the reference books were largely invented, not observed. Chief drawback: an unusually dense and difficult style, even for a doctoral dissertation in Assyriology.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Craig, James Alexander, Astrological-astronomical texts, copied from the original tablets in the British Museum and autographed by James A. Craig. Leipzig, J. C. Hinrichs, 1899. Assyriologische Bibliothek. Bd.14, 1977 ed. (Leipzig, Zentralantiquariat der Deutschen Demokratischen Republik, 1977) {Valuable resources for primary sources.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Damascius, Damaskiou diadoxou aporiai kai luseis peri ton proton archon, ed. </span><span lang="EN-US" style="font-size: small;">Charles E. Ruelle (Paris: 1889) {A version of the Mesopotamian creation myth, preserved in the writings of Damascius, a Greek Neo-Platonist philosopher of the sixth century CE., calling Bêl demiurge, or Creator. No one knows for what his sources were, but his account substantially agrees with Enuma Elish, the cuneiform creation epic. Compare Heidel, 1951.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Damascius, Traité des premiers principes, I De l'ineffable et de l'un texte établi par Leendert Westerink and traduit par Jospeh Combes, Collection G. Budé (Paris: Les Belles Lettres, 1986) {French translation of the above.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Dhorme, Édouard. Les religions de Babylonie et Assyrie. Paris: Presses Universitaires de France, 1949. </span><span lang="EN-US" style="font-size: small;">{Very good account of Mesopotamian religion, including astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Ebeling, Erich, "Beiträge zur Kenntnis der Beschwörungsserie Namburbi," Revue Archeologique 48 (1954): pages 113-16 {Namburbis were rituals to counter bad omens listed in Enuma Anu Enlil and similar works. Ebeling has written nine articles with the same title, with editions of various namburbis.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Frank, K., "Bilder und Symbole babylonisch-assyrischer Götter," LSS 2, 2 (1906): pages 1-44 (Leipzig: 1906; repr. Leipzig: Zentralantiquariat, 1968) {Stars and other objects as symbols of the Mesopotamian gods in art.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Heidel, Alexander, The Babylonian Genesis. The Story of Creation, 2nd ed. (Chicago and London: University of Chicago Press, 1951. Phoenix Books, 1963) {The standard translation of the Mesopotamian creation epic, Enuma Elish . Planets were created to help rule the universe.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hinke, William J., A New Boundary Stone of Nebuchadnezzar I from Nippur with a Concordance of Proper Names and a Glossary of the Kudurru inscriptions Published thus Far (Philadelphia: 1907) {This is an older work, but is one of the few discussions of the symbols, astrological and otherwise, on kudurrus. Kudurrus were Babylonian boundary stones, carved with land rental contracts and symbols of the gods guaranteeing them. Astral deities figure prominently and there may be a zodiological connection.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Horowitz, Wayne, Mesopotamian Cosmic Geography: Mesopotamian Civilizations, 8 (Winona Lake, IN: Eisenbrauns, 1998) {This comprehensive study examines all extant Mesopotamian texts relating to the physical universe and constituent parts. The Mesopotamian view of the universe was at once cohesive as well as discordant, while remaining fairly constant over more than 2,500 years. Of importance for both Assyriologists and those interested in the history of ideas.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hunger, Hermann, ed., Astrological Reports to Assyrian Kings; State archives of Assyria 8, illustrations edited by Julian Reade and Simo Parpola. (Helsinki : Helsinki University Press, 1992). {Useful primary source.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Jastrow, Morris, Aspects of Religious Belief and Practice in Babylonia and Assyria (1911. repr. NY: Benjamin Blom, Inc., 1971) {This work is the source of Cumont's Mesopotamian information. In spite of its age, and it's association with the now-rejected pan- Babylonian theory, it is not grossly out of date, at least on astral religion.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Jastrow, Morris, The Religion of Babylonia and Assyria (Boston: Ginn and Co., 1898) {Similar to the above.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Koch-Westenholz, Ulla. Mesopotamian Astrology: an introduction to Babylonian and Assyrian celestial divination. (Copenhagen: Carsten Niebuhr Institute of Near Eastern Studies: Museum Tusculanum Press, University of Copenhagen, 1995) {One of the most up to date studies. Relatively easy to read, too.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Labat, Rene, Un calendrier babylonien des travaux des signes et des moins (Series Iqqur Ippush) (Paris: Honore Champion, 1965) {A divination manual which uses astral omens along with calendar dates. This is a useful French translation.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">McLean, Charles Victor, Babylonian astrology and its relation to the Old Testament. (Toronto, The United Church Publishing House, 1929) {Somewhat dated early study of the origins of Jewish Astrology, from author's PhD Thesis, Columbia University, 1929.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Neugebauer, Otto, Astronomy and History. Selected Essays (NY: Springer Verlag, 1983) {An excellent collection of Neugebauer's essays. Neugebauer was one of the greatest historians of science, practically creating the history of Mesopotamian mathematics and astronomy. He has much to say on astrology as well.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Neugebauer, Otto, The Exact Sciences in Antiquity (2nd ed., Providence, RI: Brown University Press, 1957.) {The best introductory book on astronomy and mathematics in Mesopotamia, Egypt, and Greece.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Nougayrol, J., et al., eds., La Divination en Mesopotamie ancienne et dans les regions voisines, XIVe rencontre assyriologique internationale 1965 (Paris: Presse universitaires de France, 1966) {Anthology devoted to the history of Mesopotamian methods of divination, including astrology. Contains many useful articles.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Oppenheim, A. Leo, "A New Prayer to the `Gods of the Night,'" Analecta Biblica 12 (1959): 287-88 {Mesopotamian prayers to the planets, in the Maqlu texts, prayers meant to counter the effects of witchcraft.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Oppenheim, A. Leo, Ancient Mesopotamia. Portrait of a Dead Civilization, Revised Edition, completed by Erica Reiner (Chicago and London: University of Chicago Press, 1977) {A very good survey of Mesopotamian civilization in general, and of the role of divination in particular.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Parker, Richard A., A Vienna Demotic Papyrus on Eclipse- and Lunar-Omina (Brown Egyptological Studies 2. Providence, RI: Brown University Press, 1959) {An Achaemenian period (sixth- fourth centuries BCE) document with Mesopotamian type astral omens.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Parker, Richard A., and Neugebauer, Otto, Egyptian Astronomical Texts, 4 Vols., Brown University Egyptological Studies 6 (Providence, RI: Brown U. Press, 1969) {Volume III has illustrations of late Egyptian zodiacs, such as at Denderah, first century CE/BCE.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Parpola, Simo, Letters from Assyrian Scholars to the Kings Esarhaddon and Ashshurbanipal (Kevelaer: Butzon and Bercker, 1970) {The Assyrian kings had an elaborate empire-wide network of observer, looking for astral omens. These are the letters they wrote to court on what they saw, and what rituals the king should perform to make the gods happy again. One might compare them to the reports of modern economists or pollsters in political importance. Compare Thompson, 1900.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pettinato, Giovanni, La scrittura celeste: la nascita dell'astrologia in Mesopotamia. (Milano : Mondadori, 1998) {Recent study from Italian scholar.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pingree, David, "Mesopotamian Astronomy and Astral Omens in Other Civilizations," in Mesopotamien und seine Nachbarn, politische und kulturelle Wechselbeziehungen im altem Vorderasien vom 4-1 Jahrtausend v. Chr., XXV Rencontre assyriologique internationale, Hans-Jörd Nissen and Johannes Renger, eds. (Berlin: Dietrich Reimer Verlag, 1982), pages 613-31. {An excellent survey.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pingree, David, and Hunger, Hermann, Astral Sciences in Mesopotamia (Leiden: E. J. Brill, 1999) {A new survey by two of the leading scholars of astrology}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Reiner, Erica, "The Uses of Astrology," Journal of the American Oriental Society 105 (1985): 589-95 {Featured address to the annual conference of the American Oriental Society, this is a good survey of the broader aspects of Mesopotamian astrology, including the astrological properties of plants, stones, etc.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Reiner, Erica, and Pingree, David, Enuma Anu Enlil, Part 1: Tablet 63: The Venus Tablet of Ammisaduqa, Bibliotheca Mesopotamica, ed., Giorgio Buccelati (Malibu: Undena Publications, 1975) {Enuma Anu Enlil was the standard reference work on Mesopotamian astral omens and what they meant, and constantly cited by the Assyrian observer corps. Reiner and Pingree are slowly publishing a critical edition of the work. The work, per se, dates to the Neo-Assyrian empire, ninth through seventh centuries BCE. This section preserves observations from the grandson of Hammurabi, in the eighteenth century BC.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Reiner, Erica, and Pingree, David, Babylonian Planetary Omens, Part 2: Enuma Anu Enlil (Malibu: Undena Publications, 1981) {Continuation of the above.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Reiner, Erica, and Pingree, David, Babylonian Planetary Omens, Part 3, Cuneiform Monographs 11 (Groeningen: Styx Publs., 1998) {The long-awaited third fascicle}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Reiner, Erica, Shurpu, a Collection of Sumerian and Akkadian Incantations, Archiv fuer Orientforschung, ed. Ernst Weidner, Beiheft 11 (Graz, 1958. repr. Osnabrueck: Biblio Verlag, 1970) {This corpus includes prayers and sacrifices to the planet-gods.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rochberg-Halton, Francesca, "Babylonian Horoscopes and their Sources," Orientalia NS (1989): 102-23 {More cuneiform horoscopes. Compare Sachs, 1952.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rochberg-Halton, Francesca, "Benefics and Malefics in Babylonian Astrology," A. Sachs Memorial Volume (Philadelphia: The University Museum, 1993) {Explains the usual order of the planets in Mesopotamian texts as related to the planets' natures, favorable or hostile.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rochberg-Halton, Francesca, "Elements of the Babylonian Contribution to Hellenistic Astrology," Journal of the American Oriental Society 108.1 (1988): pages 51-62 {Demonstrate how the doctrines of the hupsomata, dodekatemoria, and the trine aspect began in Mesopotamia.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rochberg-Halton, Francesca, "New Evidence for the History of Astrology," Journal of Near Eastern Studies 43 (1984): pages 115-140 {The text of an Achaemenian period tablet BM36746 and an explanation of how it bridges gap between Mesopotamian and Greek astrology. Very important! Rochberg- Halton has done path- breaking research in recent years on Mesopotamian scientific astrology, particularly with practices hitherto known only in Hellenistic versions.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rochberg-Halton, Francesca, "TCL 6 13: Mixed Traditions in Late Babylonian Astrology," Zeitschrift für Assyriologie und vorderasiatische Archäologie (1987): pages 207-28. {Tablet showing a mixture of Mesopotamian and Greek practices in scientific astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rochberg-Halton, Francesca, Aspects of Babylonian Celestial Divination: The Lunar Eclipse Tablets of Enuma Anu Enlil (Horn, Austria: Ferdinand Berger & Sohne, 1988) {This is Rochberg-Halton's dissertation, an edition of lunar omens in Enuma Anu Enlil. Also discusses Enuma Anu Enlil outside Mesopotamia.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rochberg-Halton, Francesca, ed., Language, Literature and History: Philological, and Historical Studies Presented to Erica Reiner, American Oriental Studies, Vol. 67 (New Haven, CT: American Oriental Society, 1987) {Festschrift for Erica Reiner, with astrological essays.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sachs, A., "Babylonian Horoscopes," Journal of Cuneiform Studies 6 (1952): pages 47-100 {Publishes all cuneiform horoscopes known to 1952.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Saggs, H. W. F., The Greatness that was Babylon: A Sketch of the Ancient Civilization of the Tigris-Euphrates Valley (New York and Scarborough, Ontario: Mentor Books, New American Library, 1962, 1968) {A good standard survey of Mesopotamian civilization. The chapter on science has a useful introduction to astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sayce, A. H., Astronomy and Astrology of the Babylonians, with translations of the tablets relating to these subjects. (San Diego: Wizards Bookshelf, 1981) {Useful reference with some analysis. The date on this edition is deceptive; Sayce was a 19th century pioneer Assyriologist}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Seidl, Ursula, "Die babylonischen Kudurru-reliefs," Deutsche Achäologisches Institut Abteilung Baghdad, Baghdader Mitteilungen 4 (1968): pages 7-220, and plates 1-32 {A recent discussion of the iconography of kudurrus, including astral symbols.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Slanski, Kathryn, A Study in the Form and Function of the Babylonian Kudurrus. (PhD dissertation submitted to Harvard University, November, 1997. Publication pending with ASOR) {One of the most recent studies on kudurrus, including a discussion of the astral images.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Tuman, Victor S., "Astronomical Dating of the Nebuchadnezzar kudurru found in February, 1896," Nippur at the Centennial: Papers read at the 35e Rencontre Assyriologique Internationale, Philadelphia: The University Museum, 1988, 281-295; Tuman "Immortality etched in stone", Griffith Observer 50/1 (1986) 10-19. {Tuman's work is extremely suspect.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">van Soldt, W.H., Solar Omens of Enuma Anu Enlil: Tablets 23(24)-29(30) (Nederlands Historisch-Archaeologisch Instituut, Istanbul, 1995 [Publication de l'Institut historique-archaéologique néerlandais de Stamboul, nr. LXXII]) {cf. Reiner 's and Pingree's edition of EAE; "also, E.F. Weidner's articles in Archiv fuer Orientforschung}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Wilfred H. van Soldt, Solar Omens of Enuma Anu Enlil: Tablets 23 (24) - 29 (30) (Winona Lake, IN: Eisenbrauns, 1995. {A more recent study of solar omens.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Thompson, R. Campbell, Late Babylonian Tablets in the Bodleian Library, Oxford (London: 1922) {A classic discussion astral divination in Mesopotamia. Contains primary sources, tablets in translation.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Thompson, R. Campbell, The Reports of the Magicians and Astrologers of Nineveh and Babylon, The Original Texts, printed in cuneiform characters, edited tr., notes, vocab., index, and an intro., Luzac's Semitic Texts and Translations Series, Vol. VII (London: Luzac, 1900, reprinted New York: AMS Press, 1977) {These are the official reports of the Assyrian corps of omen observer, with many references to Enuma Anu Enlil. Compare Parpola, 1970.}</span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">Greek And Roman Astrology</span></b></span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Greeks played an important role in the development of most astrological practices and thinking. It was Hellenistic Greeks who picked up a Mesopotamian practice, reformulated it in the light of their own science and philosophy, and created the phenomenon which has conquered the world. All later astrology is Greek astrology, whether artistic symbolism or practical techniques for improving one's luck.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Alföldi, A., and Alföldi, E., Die Kontorniat-Medaillons (Berlin: de Gruyter and Co., 1976) {Coin-like tokens with pix of gods; one of Sol Invictus is much like Hammath-Tiberias's sun- god}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Amand, D., Fatalisme et liberte dans l'antiquite grecque; Recherches sur la survivance de l'argumentation anti-fataliste de Carneade chez les philosophes grecs et les theologiens Chretiens des quatre premiers siècles (Louvain: Dissertation, 1945) {The classic work on philosophical arguments for and against astrology. Carneades formulated the key anti-astrology arguments, which were followed by most later anti-astrology writers, Christian and non-Christian. Compare Sextus Empiricus.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Anson, Leo, Numismata Graeca. Greek Coin Types of for Immediate Identification, Pts. I-VI (London: L. Anson, 1910-1916) {A good source for astrological coins; Part VI is on science and the arts, including astronomy}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Aristotle, On Coming To Be and Passing Away [de Generatione et Corruptione], LCL, tr. E. S. Forster, M.A. (London: Wm. Heinemann; Cambridge, MA: Harvard University Press, 1935; repr. 1969) {An influential work on physics by the most influential Greek scientist. Aristotle's physics was frequently used as the theoretical backing for "scientific" astrology. Compare Claudius Ptolemy.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Aristotle, On the Cosmos [de Mundo], LCL, tr. D. J. Furley, M.A. (London: Wm. Heinemann; Cambridge, MA: Harvard University Press, 1955; repr. 1965, 1978) {Probably this is not genuinely by Aristotle, but it has still been influential. It is a good example of Stoic physics, also used as theoretical backing for "scientific" astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Aristotle, On the Heavens [de Caelo], LCL, tr. W. K. C. Guthrie (London: Wm. Heinemann; Cambridge, MA: Harvard University Press, 1939) {An influential work on physics by the most influential Greek scientist. Aristotle's physics was frequently used as the theoretical backing for "scientific" astrology. Compare Claudius Ptolemy.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Beck, Roger, "Mithraism Since Franz Cumont," Aufstieg und Niedergang der Römischen Welt II.17.4 (NY: W. de Gruyter, 1984), 2002-15 {Cumont wrote influential books, at the turn of the nineteenth and twentieth centuries, on the roman era mystery religion of Mithras, which used astrological art for religious symbolism. Beck's bibliography is a useful account of research in the last hundred years. Compare Cumont, Campbell, Ulansey.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Beck, Roger, Planetary Gods and Planetary Orders in the Mysteries of Mithras (Leiden: E. J. Brill, 1988) {A published dissertation on a religious movement which prominently featured astrological art and symbolism. Good bibliography}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Campbell, L. A. Mithraic Iconography and Ideology (Leiden: Brill, 1968) {More on astrological art and symbolism in the popular Roman religious movement.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Capelle, W., "Älteste Spuren der Astrologie der Griechen," Hermes 60 (1925): 373-95 {Adoption of astrology by Greeks from Mesopotamians.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Censorinus, Censorini de die natali liber, ed. </span><span lang="EN-US" style="font-size: small;">Fredericus Hultsch (Lipsiae: in aedibus B. G. Teubneri, 1867) {Ancient Greek work on how to cast horoscopes. Chapter 17 tells how Berossus brought astrology to Greece. Chapter 18.14 describes Mesopotamian calculations methods used by Greeks. cf. Neugebauer, 1957; Tester, 1987, 16.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Closs, A., Die Steinbücher in kultürhistorischer Überschau, Joanneum. Mineralogisches Mitteilungensblatt 1, 34 seiten (Graz: 1958) {Hellenistic works on the astrological properties of stones, etc.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Colledge, Malcolm A. R., The Art of Palmyra, Studies in Ancient Art and Archaeology, Gen. Ed., Prof. D. E. Strong (London: Thames and Hudson; Boulder, CO: Westview Press, 1976) {Palmyra was a rich caravan city, which used a great deal of astrological art in its official religion. Very good illustrations and bibliography. See particularly the zodiac relief from the temple of Bel. Colledge is probably the most notable student of the history and art of the Parthian Empire.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cornford, F. M., Plato's Cosmology: The "Timaeus" of Plato with a Running Commentary (Indianapolis; London: Routledge and Kegan Paul, 1945) {A commentary on a work influential on astral religion.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cramer, Frederick H., Astrology in Roman Law and Politics, (Philadelphia: American Philosophical Society, 1954) {An excellent account of astrology in Roman history, down to the end of the High Empire. The author promises, in notes, a sequel taking story down to Constantine, but it seems never to have appeared. Good bibliographies, many good illustrations.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cumont, Franz, "Le mysticime astral dans l'antiquite," Bulletins de l'academie royale des sciences, des lettres, et des beaux-arts de Belgique (1909): 256-279. {An important aspect of astrological religious symbolism by an important scholar.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Cumont, Franz, "Les noms des planetes et l'astrolatrie chez les Grecs." L'antiquite classique 4 (1935): pp. 5-45. </span><span lang="EN-US" style="font-size: small;">{Astral religion among the Greeks. Still the standard account, despite its age. Note that the cuneiform signs for the god he equates with Saturn are now read Ninurta, not Ninib.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cumont, Franz, Astrology and Religion among the Greeks and Romans (New York and London: G.P. Putnam's Sons, The Knickerbocker Press, 1912; repr., NY: Dover, 1960) {The best single book on history of astrology in ancient society and religion. In spite of its age, it has not been replaced.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cumont, Franz, L'Egypte des astrologues (Brussells: Fondation egyptologiques reine Elizebeth, 1937) {Astrology as a source for social history.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cumont, Franz, Les Religions orientales dans le paganisme romain, 4th edition (Paris: Librairie orientaliste Paul Guethner, 1929) {An older standard reference work. Very good on the religious aspects of magic and astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cumont, Franz, Oriental Religions in Roman Paganism, second edition (Chicago: The Open Court Publishing Co., 1911; repr. NY: Dover, 1960) {English translation of an earlier edition of the above.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cumont, Franz, Monumenta Mysteriae Mithraicae {The first collection of Mithraic astrological art. Compare Vermaseren, Corpus, 1965.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cumont, Franz, Textes et monuments figures relatifs aux mystères de Mithra (Brussels: 1899) {Corpus of Mithraic writings and art.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Curtis, Col. James W., "Coinage of Roman Egypt: A Survey; Ch. IV: Mythology and the Zodiac," The Numismatist 69 (1956): 402-8 {Astrological coins in plates 27-8 with text describing them.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dicks, D. R. Early Greek Astronomy to Aristotle (Ithaca, NY: Cornell University Press, 1970) {Perhaps the best book on early greek astronomy, and pre-cursors of astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dillon, John. The Middle Platonists: 80 BC to AD 220. Ithaca, NY: Cornell University Press, 1977. {Survey of an important philosophical school. Very good on spirits, astral religion, and their philosophical justifications.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dorotheus Sidonius, Carmen Astrologicum, Interpretationem Arabicum in lingvam Anglicam versam vna cvm Dorothei fragmentis et Graecis et Latinis, edidit D. Pingree (Leipzig: B. G. Teubner, 1976) {Critical text, translations, and commentary of an influential astrological writer, by the most notable contemporary historian of astrology. Dorotheus is particularly important for "elections," that is, selecting the best astrological moment to begin some activity. Win Rowe notes that he was a contemporary of Jesus, in a neighboring region.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Drijvers, H. J. W., Cults and Beliefs at Edessa (Leiden: E. J. Brill, 1980) {Edessa was an important commercial center in Roman Syria. Astral religion was an important part of its civic religion. Drijvers is an important scholar of the religion of the Roman Near East.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Drijvers, H. J. W., The Religion of Edessa (Leyden: E. J. Brill, 1976) {Similar to the above.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Drijvers, H. J. W. The Religion of Palmyra. Leyden: E. J. Brill, 1976. {Palmyra was the greatest caravan city, which emphasized the astral aspect of its civic religion. Compare Colledge, 1976.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Empiricus, Sextus. Adversus Astrologos in Adversus Mathamaticos 5, Loeb Classical Library, ed. and trans., R. G. Bury (Cambridge MA: Harvard University Press, 1949) {This work summarizes the most common philosophical arguments against "scientific" astrology. Compare Amand, Hippolytus of Rome.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Festugière, André Marie Jean. La revelation d'Hermes Trismegiste, 4 Volumes. Paris: Lecoffre, 1949-1954. {Hermes Trismegistus was a mythical person, credited with writing a large variety of popular philosophical and occult works. This work thoroughly reviews most hermetic works. Vol. 1 is on astrological hermetica. An appendix by Louis Massignon discusses Arabic hermetism.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Green, Tamara M. The City of the Moon God ; Religious Traditions of Harran, Religions in the Graeco-Roman World [formerly EPRO] Vol. 114 (NY, Leiden, Köln: E. J. Brill, 1992) {A good recent book on Harran and it's important astral cultus in the Later Roman Empire. Good bibliography.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Gundel, H. G., Weltbild und Astrologie in den griechischen Zauberpapyri (Munich: C. H. Beck, 1968) {A good discussion of one prominent use for astrological religion.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Gundel, Wilhelm, and Gundel, H. G., Astrologoumena: die astrologische Literatur in der Antike und ihre Geschichte (Wiesbaden: Franz Steiner Verlag, 1966) {A very good book-length bibliographical essay, discussing nearly all known astrological works from the Greco-Roman world.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Gundel, Wilhelm, Dekane und Dekansternbilder (Glückstadt und Hamburg: J. J. Augustin, 1936) {Decans are subdivisions of the zodiac, three to each sign, and were important in astrological medicine and magic. This is the classic account of the decans and is quite well-illustrated.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hajjar, Yousseff, La triade d'Heliopolis-Baalbek; Iconographie, Theologie, Culte, et Sanctuaires (Montreal: Université de Montreal, 1985) {Zeus of Baalbek was usually shown in a robe with the planet gods on it, proclaiming him the Lord of Heaven. This is an important collection of astrological religious art.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Heliodorus. Heliodori, ut dicitur, in Paulum Alexandrinum commentarium, ed. A. E. Boer, Interpretationes astronomicas addiderunt O. Neugebauer and D. Pingree (Leipzig: Teubner, 1962) {Fifth century CE commentary on Paul of Alexandria by another well-known astrologer. This is a detailed work on casting and interpreting horoscopes.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hephaistion, Hephaistionis Thebani Apotelesmaticorum libri tres, 2 Vols., ed. David Pingree (Leipzig: B. G. Teubner, 1973-74) {Hephaistion was a well- known astrologer. This work discusses connections between stars and exta, an animal's internal organs at section 1.3.6.14-17.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Höpfner, Theodor, Griechisch-ägyptischer Offenbarungszauber, Studien zur Paläographie und Papyruskunde, ed. C. Wessely, 21, 1921 and 23, 1924 (Leipzig: H. Hässel, 1921-24) {A major discussion of astrological magic, along much else. He also wrote a article in Pauly-Wissowa.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hübner, Wolfgang, Die Eigenschaften der Tierkreiszeichen in der Antike. Ihre Darstellung und Verwendung unter besonderer Berücksichtigung des Manilius, Sudhoff's Archiv, Zeitschrift für Wissenschaft Beihefte, Heft 22 (Wiesbaden: Franz Steiner Verlag, 1982) {Discussion of the zodiac signs. Good bibliography, pp. 653-42.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Julian the Apostate, Hymn to Helios, tr. Wilmer Cave Wright, The Works of Julian the Apostate, 3 Vols. (London: William Heinemann; NY: The Macmillan Co., 1913) {A major work of astrological religion.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Kaimakis, Dimitris, ed., Die Kyraniden (Meisenheim am Glam: Hain, 1976) {The most recent edition of an important work of astrological medicine. Good introduction and bibliography.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">L'Orange, H. P., Studies in the Iconography of Cosmic Kingship in the Ancient World (Oslo: 1953) {A god in zodiac ring represents a supreme god, or a supreme king. Excellent argument, excellent notes.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Luck, Georg, Arcana Mundi: Magic and the Occult in the Greek and Roman Worlds, A Collection of Texts, Translated, Annotated and Introduced by Georg Luck (Baltimore and London: The Johns Hopkins Press, 1985) {A very good collection of texts in translation, including astrological texts. Good bibliography.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Macmillan, Ramsay, Enemies of the Roman Order; Treason, Unrest and Alienation in the Empire (Cambridge, MA: Harvard University Press, 1966) {Very good on the political and social role of astrology. If there had been a Roman equivalent of the House Un- American Activities Committee, they would have investigated astrologers, M. says}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Manilius, Astronomica, trans. G. P. Good, Loeb Classical Library (Cambridge, MA: Harvard University Press; London: Wm. Heinemann, 1977) {Written in the first century CE, this is one of the oldest surviving works on scientific astrology, besides one of few written in Latin. Manilius was a competitor with Virgil and Lucretius in writing popular science.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Manilius, M. Magnolia Astronomicon, 4 vols., ed. </span><span lang="EN-US" style="font-size: small;">A. E. Houseman (London: 1903-1930) {A critical edition of the Latin text. Houseman is probably better known to most readers as a poet than a classical scholar.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Maternus, Julius Firmicus, Mathesis; Ancient Astrology, Theory and Practice trans. Jean Rhys Bram, (Park Ridge, Jew Jersey, Noyes Press, 1975 {Firmicus was the other well-known Latin writer on astrology, and lived in the fourth century CE. "He achieves almost no astrological influence in his own day, but his works directly transmit late Hellenistic astrological methods to the renaissance practitioners, by-passing arab influence, (and also in another sense paving the way for them). He is the best (most complete) source for the doctrine of the antiscia, see p. 58 and on, of the work. The Mathesis also contains a copy of the famous Thema Mundi, the horoscope of the creation. Firmicus Maternus is essentially a literary astrologer...." -- Win Rowe.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Mely-Ruelle, Ch. de, Lapidaires grecs (Paris: 1898) {The signs and the astrological properties of stones, used in astrological medicine and magic.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Murray, Gilbert, Five Stages of Greek Religion, 3rd ed. (Garden City, NY: Doubleday Anchor Books, 1955) {Includes astrology as a religion.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Nechepso and Petosiris, De Nechepsonis-Petosiridis Isagoge quaestiones selectae, ed. C. Darmstadt (Leipzig: B. G. Teubner, 1916) {Nechepso and Petosiris were the inventors of astrology, according to one Greek legend. The work published under their name popularized Hellenistic astrology. This work gathers fragmentary quotations in later authors.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Nechepso, and Petosiris, Nechepso et Petosiridis fragmenta magica, ed. E. Riess (Philologus Supplementband 6, Göttingen, 1891-93), pp. 327-88. {A rival attempt to collect the fragments of Nechepso and Petosiris.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Neugebauer, Otto, and van Hoesen, H. B., Greek Horoscopes, Memoirs of the American Philosophical Society Held in Philadelphia for the Promoting of Useful Knowledge, V. 48 (Philadelphia: American Philosophical Society, 1959) {Q 11 .P612 v.48 folio. This is a collection of all known Greek horoscopes, in translation, thus is an important source. The glossary is one of the best introductions to the terminology of "scientific" astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Nilsson, Martin P., Geschichte der griechischen Religion, 2 Vols., 3d ed., Handbuch der Altertumswissenschaft V.2 (Munich: Beck, 1955) {The classic work; good references to astrology on pages 268-80, 486-519.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Plato, Epinomis, in Plato, Complete Works, 8 Volumes, translated by W. R. M, Lamb, Loeb Classical Library (London: William Heinemann; Cambridge, MA: Harvard University Press, 1955) {This work may not be genuinely by Plato, but it belongs to the Platonic tradition of astral religion. The stars are explicitly called gods in section 984a.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Plato, Laws, in Plato, Complete Works, 8 Volumes, translated by W. R. M, Lamb. Loeb Classical Library (London: William Heinemann; Cambridge, MA: Harvard University Press, 1955) {This is Plato's second ideal state, after Republic, and perhaps his last work. In section 10:899b, the planets are called divine.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Plato, Timaeus, in Plato, Complete Works, 8 Volumes, translated by W. R. M, Lamb, Loeb Classical Library (London: William Heinemann; Cambridge, MA: Harvard University Press, 1955) {This work contains a famous creation myth, which became the equivalent of Genesis for Greek astral religion. A very influential work.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Salzmann, Michele Renne, On Roman Time: The Codex-Calendar of 354 and the Rhythms of Urban Life in Late Antiquity, Transformation of the Classical Heritage XVII (Berkeley, CA: U. of Cal. Pr., 1990) {good up-to-date discussion of astrological calendar of 354 CE; cf. Stern, 1953}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sennak, Labubna Bar, The Teaching of Addai, trans. George Howard, Society of Biblical Literature Texts and Translations 16; Early Christian Literature Series 4 (Chico, CA: Scholars Press, 1981) {Describes the astrological character of the civic religion of an important city in Roman Mesopotamia. Includes Syriac text and English translation.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Speidel, Michael, Mithras-Orion; Greek Hero and Roman Army God, EPRO 81 (Leiden: E. J. Brill, 1980) {Another attempt to explain the astral symbolism of this popular religious movement.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Stern, Henri, Le calendrier de 354, étude sur son texte et ses illustrations (Paris: 1953) {Neugebauer, HAMA, 1975, 1198; 199-202: astrological art; zodiac pictures; calendar very interesting; it was an illustrated Roman calendar drawn for, perhaps, Constantius II; it includes lots of pagan imagery, not only zodiacs, but a gallus dancing to illustrate the month of Cybele's major feast; original evidently survived down to C16; then destroyed in a library fire, but fortunately not before several copies made; Stern's books is a marvel of scholarship from every point of view; now cf. Salzmann, 1990}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Strabo, The Geography of Strabo, with an English Translation by Horace Leonard Jones, Loeb Classical Library (Cambridge, MA: Harvard University Press; London: William Heinemann, Ltd., 1930) {Section 16.1.6 describes astronomy and astrology in Hellenistic Mesopotamia. Strabo lived late first century BCE.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Suetonius, C. Tranquillus, Lives of the Caesars, Loeb Classical Library, 2 Vols., tr. J. C. Rolfe (Cambridge, MA: Harvard University Press, 1913; repr. 1989) {The life of Tiberius tells of his addiction to astrology. This is the source of much in the popular TV series I, Claudius.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Tubach, Jürgen, Im Schatten de Sonnen Gottes; Der Sonnenkult in Edessa, Harran und Hatra am Vorabend der christlichen Mission (Wiesbaden: Otto Harrassowitz, 1986) {Discussion of worship of the Sun-god in Roman Syria and Mesopotamia. Outstanding bibliography, pages 489-529.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Ulansey, David, The Origins of the Mithraic Mysteries; Cosmology and Salvation in the Ancient World (Oxford University Press, 1989) {Another attempt to explain the astrological symbolism of Mithraism. The cult image, the Tauroctony was a map of heavens, while Mithras was the constellation Perseus. good bibliography.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Vermaseren, M. J., Corpus Inscriptionum et Monumentum Religionis Mithraicae (The Hague: M. Nijhof, 1956) {After Cumont, this is the chief collection of Mithraic astrological art.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Vermaseren, M. J., Mithras, the Secret God {A good popular book by a major authority.}</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">Jewish Astrology</span></b></span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Astrology was a problem for Jewish thinkers. The Bible appears to forbid worship of the heavenly bodies, and of looking to them for knowledge of the future. At the same time, the Biblical writers sometimes used them as symbols of divine power and plans for the future. Before the Babylonian exile, Mesopotamian astral omen watching was known only as a foreign practice. After Hellenistic astrology was developed, Hellenistic Jews re- interpreted it in a monotheistic way, making the stars into angels, superhuman assistants of God. As such, they made good visual substitutes for the Almighty in art.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Allegro, John Marco, Discoveries in the Judaean Desert, V: Qumran Cave 4 (Oxford: Clarendon Press, 1968) {DJD is the official publication of the Dead Sea Scrolls. Pages, 88-91 give a fragmentary astrological document, fragment 4Q186 [also 4Qcryptic], analyzing personality by means of astrologically determined physical appearance. Compare Eisenman and Wise, 1993 and Vermes, 1987.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Altman, Alexander, "Astrology," Encyclopedia Judaica, III, ed.-in-chief, Cecil Roth (Jerusalem, NY: Macmillan, 1971-72), cols. 788-95 {The Encyclopedia Judaica should be one's first reference source for almost anything Judaic. The article on Astrology is brief, thorough, and reliable. Compare the article on "Astronomy.".}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Bischoff, Erich, Kabbala : An Introduction to Jewish Mysticism and Its Secret Doctrine (Weiser Classics Series, 1985) {An introduction, but is confusing and leaves more questions unanswered than answered.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dobin, Rabbi Joel C., The Astrological Secrets of the Hebrew Sages; To Rule Both Day and Night (Rochester, VT: Inner Traditions, 1977, 1983). {The entire book is a very instructive example of how one may reconcile rabbinic and astrological traditions in the modern world.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Enoch, 1 (Ethiopic Apocalypse of) trans. E. Isaac, in The Old Testament Pseudepigrapha, Volume I, ed. James H. Charlesworth (Garden City, NY: Doubleday, 1983), pp. 5-90. {I Enoch dates to perhaps third century BCE, and emphasizes the role of angels as powers in nature, including the planets, under God's command; a striking example of Judaic religious astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Enoch, 2 (Slavonic Apocalypse of) Enoch, trans. F. I. Anderson, in The Old Testament Pseudepigrapha, Volume I, ed. James H. Charlesworth (Garden City, NY: Doubleday, 1983), pages 91-221. {The exact date and provenance of II Enoch is unknown, but planet angels are important.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Enoch, 3 (Hebrew Apocalypse of) Enoch, tr. P. Alexander. In The Old Testament Pseudepigrapha, Volume I, ed., James H. Charlesworth (Garden City, NY: Doubleday, 1983), pages 223-316. {In this work, dating to the fifth or sixth centuries CE, Enoch is promoted to chief angel. A classic of rabbinic angelology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Artapanus, "The Fragments of Artapanus." Translated by John J. Collins. In The Old Testament Pseudepigrapha. Edited by James H. Charlesworth. Garden City, New York: Doubleday, 1983, II, pages 897-902. {Artapanus was a Jewish writer who claimed that Moses invented astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Avi-Yonah, Michael, Art in Ancient Palestine. Selected Studies, Collected and Prepared for Republication by Hannah Katzenstein and Yoram Tsafrir (Jerusalem: The Hebrew University, The Magnes Press, 1981) {Collected essays on ancient art history. Discussions of the zodiac mosaics included.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Beer, Arthur, "Astronomy," Encyclopedia Judaica, Vol. III (Jerusalem: Keter. NY: Macmillan, 1971), columns 795-808 {Ref H DS 102.8 .E496. Good companion to the article on "Astrology."}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Charles, R. H., ed., The Apocrypha and Pseudepigrapha of the Old Testament, 2 Volumes, English translation, with introductions and critical and explanatory notes, in conjunction with many scholars (Oxford: 1913) {Those ancient Jewish writings not included in the Hebrew or Christian Bibles are collectively called "apocrypha" or "pseudepigrapha." This was the standard collection in English until recently. Compare Charlesworth, Old Testament Pseudepigrapha.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Charlesworth, James H., "Jewish Interest in Astrology During the Hellenistic and Roman Periods," Aufstieg und Niedergang der römischen Welt II 20.2, ed. W. Haase (Berlin: Walter de Gruyter, 1987), pages 926-49. {Useful survey of the evidence and sources.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Charlesworth, James H., ed., The Old Testament Pseudepigrapha, 2 Volumes (Garden City, New York: Doubleday, 1983) {The pseudepigrapha are ancient Jewish writings which are not included in Jewish or Christian Bibles. This is the standard collection of English translations, with good introductions and bibliographies. It contains astrological documents including the Treatise of Shem and the Testament of Solomon, the fragments of Artapanus and Eupolemus, as well as First, Second, and Third Enoch, which have much to say about the stars as angels.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dead Sea Scrolls, The Dead Sea Scrolls in English, trans. Geza Vermes, 3rd Edition (Sheffield, UK: JSOT Press, 1987) {This is the preferred translation of those Dead Sea Scrolls published up till 1987. It included several astrological documents. The Qumran sectarians may have used astrology to screen applicants.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dead Sea Scrolls, The Dead Sea Scrolls Uncovered. The First Complete Translation and Interpretation of 50 Key Documents withheld over 35 Years, by Robert H. Eisenmann and Michael Wise (NY: Penguin Books, 1993) {This edition contains translations of the Dead Sea Scroll fragments published since 1987. Some of Eisenman's interpretations are rather controversial, but should not affect translated astrological documents here.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dobin, Joel C., To Rule Both Day and Night. Astrology in the Bible, Midrash, and Talmud (NY: Inner Traditions International, 1977) {Dobin is an American rabbi who practices astrology and claims that it is the only future for Judaism. Eccentric but stimulating, it is the only book I know which is really explicit about the Judaic system of interpretation. Although it is quite ahistorical, it does give guidance to discussions of astrology in classic rabbinic literature. There has been a 1983 reprint with a slightly different title.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dothan, Moshe, "The Representation of Helios in the Mosaic of Hammath-Tiberias," in Atti del Convegno internazionale sul tema: Tardo antico e alto medievo, Roma 4-7 aprile 1967. Accademia Nazionale dei Lincei, Quaderno No. 105 (Rome: 1968), pages 99-104. {Dothan is a distinguished Israeli archaeologist, and the excavator of the Hammath-Tiberias synagogue zodiac.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dothan, Moshe, "The Synagogue at Hammath-Tiberias," in Ancient Synagogues Revealed, ed. Lee I. Levine Detroit: Wayne State University Press. Jerusalem: Israel Exploration Society), pages 63-69. {A useful article first published in Hebrew in the popular journal Qadmoniot. Good color photographs.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Ginzberg, Louis, The Legends of the Jews, 7 Volumes, trans. Harold Szold (Philadelphia: Jewish Publication Society of America, 1909-28; Reprint, 1968) {A very useful compilation derived from a wide variety of sources. A detailed index allows one to, e.g., find the classic stories of Abraham as astrologer, while detailed notes give references to where the original versions may be found.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Goodenough, E. R., Jewish Symbols in the Greco-Roman Period. 13 Volumes. NY: Pantheon. Princeton, NJ: Princeton University Press, 1953-68. {A magnificent corpus of ancient Judaic art, with most of the astrological art- works known. Goodenough was one of the greatest historians of ancient Judaism, but in this work tends to see astrology where no one else does. Very few are persuaded by his theory that a Judaic mystery religion was the ancestor of Christianity.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Goodenough, E. R., Jewish Symbols in the Greco-Roman Period, Abridged Edition, ed., with a foreword, by Jacob Neusner (Princeton University Press, 1988) {This abridgement of Goodenough's magnum opus has the entire astrology section. Jacob Neusner is himself a very distinguished historian of ancient Judaism.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Solomon, "Hygromancie of Rehoboam," Catalogus Codicum Astrologorum Graecorum, Volume VIII.2, ed. </span><span lang="EN-US" style="font-size: small;">J. Heeg (Brussels: 1911), 143-65. {Greek text of "Solomon's" Letter of Rehoboam, which see. An important Jewish text of astral religion and magic.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hübner, Wolfgang, Zodiacus Christianus. Jüdisch-christliche Adaptionen des Tierkreises von der Antike bis zur Gegenwart, Beiträge zur klassischen Philologie 144 (Königstein: Hain, 1983) {Ways in which Jews and Christians adapted the zodiac to their own purposes. Index of biblical references as well as a bibliography, pages 231-38. Hübner has written several good books on ancient astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Jeffers, A. "Magic and Divination in Ancient Palestine and Syria" (S. Ribichini) in Rivista di Studi Fenici e Supplemento: Ultime Pubblicazioni, Sul fascicolo 2 del volume XXVI (1998) della Rivista di Studi Fenici I: pp. 243-246. F. Mazza - S. Ribichini, Bibliografia. 26: pp. 247-68.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Josephus, Flavius, Complete Works, 9 Volumes, tr. H. St. John Thackeray, Loeb Classical Library (Cambridge: Harvard University Press. London: William Heinemann, 1926-63) {Josephus is the most important Jewish historian of the Greco-Roman period, and his corpus a cave of treasures filled with information found nowhere else. He identifies symbolism in the Jerusalem temple with astrological elements. The seven branches of the menorah are the seven planets, for example, while the veil in front of the Holy of Holies is embroidered with the zodiac.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Lehmann, M. B., "New Light on Astrology in Qumran and the Talmud," Revue de Qumran 8.4 (1975): 599-602. {The zodiac mosaics are not astrological because Talmud forbids astrology. His real assumption is that his ancestors could not do something as embarrassing as practice astrology. This is a false assumption: astrology was quite respectable in antiquity.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Löw, Leopold, "Die Astrologie in der biblischen, thalmudischen, und nachthalmudischen Zeit," Ben Chananja. Wochenblatt für jüdische Theology 6 (1863): cols. 401-08, 431-35. {A classic analysis of astrology in rabbinic literature.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Maier, Johann, "Die Sonne im religiösen Denken des antiken Judentums," Aufstieg und Niedergang der römischen Welt II.19.1, ed. W. Haase (Berlin: Walter de Gruyter, 1979) 346-412. {Good discussion of a prominent aspect of astral religion.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Mazar, Benjamin, et al., The Encyclopedia of Archaeology in the Holy Land, 2 Volumes (Jerusalem: Massada, 1971) {Standard reference work on archaeology in Israel and neighboring lands. Contains discussions of the synagogue zodiac mosaics and their sites.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Merchavya, Chen, "Razim, Sefer Ha-," Encyclopedia Judaica, Volume XIII (NY: Macmillan, 1971), columns 1594-95 {A good survey of an important work of astrological magic from the fourth or fifth centuries CE.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Merrill, E. H., Qumran and Predestination (Leiden: Brill, 1975) {Discussion of how the Qumran sectarians used astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Milik, J. T., Ten Years of Discoveries in the Judaean Desert tr. J. Strugnell (London: SCM. Naperville, IL: A. R. Allenson, 1959) {Survey of research from discovery, including astrological documents. See pages 42 and 119.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Niggemeyer, J.-H., Beschwörungsformeln aus dem "Buch der Geheimnisse," Zur Topologie der magischen Rede, Judaistische Texte und Studien 3 (Hildesheim, NY: Georg Olms Verlag, 1975) {Detailed discussion of Sepher Ha-Razim and comparison with non- Jewish magical texts.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pesikta Rabbati, tr. William G. Braude, Yale Judaica Series, Volumes 18-19 (New Haven, CT: Yale University Press, 1968) {A collection of early rabbinic homilies. See section 20. 27-8 for astrological references.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Philo of Alexandria, Complete Works, Tr. R. Marcus, Loeb Classical Library, (Cambridge, MA: Harvard University Press, 1953) {Philo was an important Jewish Platonist philosopher, roughly contemporary with Jesus, who saw astrological references in Jewish religious artifacts. The twelve stones in the High Priest's breastplate, for example, represent the twelve signs as well as the twelve tribes.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rubenstein, Rosemary, Incorporation of the Zodiac in Some Synagogues During the Fourth, Fifth, and Sixth Centuries of the Common Era (Drew University: MA Thesis, 1983) {Brief account of rabbinic period astrology. No reference to astrological religion.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Schürer, Emil, The History of the Jewish People in the Age of Jesus Christ (175 B.C.-A.D. 135), 3 Volumes, A New English Version, Revised and Edited by Geza Vermes and Fergus Millar, Literary Editor Pamela Vermes, Organizing Editor, Matthew Black (Edinburgh: T. and T. Clark, Ltd., 1973-1987) {Updated and thoroughly revised version of a classic survey, including discussions of nearly all primary literature surviving from the period. The segment by P. S. Alexander, "Incantations and Books of Magic," with its bibliography, Volume III, pages 342-7, is particularly valuable.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sedgewick, Charlalee Bailey, Discussions of the Meaning of the Zodiac in Ancient Palestinian Synagogues (University of Georgia, 1976) {Found in "First Search," on-line reference. I have not read it personally. 91 leaves.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sepher Ha-Razim. The Book of Mysteries, Michael A. Morgan, tr., Society of Biblical Literature, Texts and Translations, 25, Pseudepigrapha Series 11 (Chico, CA: Scholar's Press, 1983) {A translation of a famous work of rabbinic angel magic. Composed about 300 CE, and thus contemporary with the synagogue zodiacs, it invokes the planet-gods Aphrodite (Venus) and Helios (the Sun) with their Greek names, although written in Hebrew. Morgan's translation contains an excellent introduction and footnotes.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sepher Ha-Razim: A Newly Recovered Book of Magic from the Talmudic Period, Collected from Genizah Fragments and Other Sources, [Title and text in Hebrew] edited with introduction and annotation by Mordecai Margalioth (Jerusalem: Yediot Aharonot, 1966) {This is the Hebrew text which Morgan translated.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Shanks, Herschel, Judaism in Stone: The Archaeology of Ancient Synagogues, preface by Yigael Yadin (NY: Harper and Row. Washington, D.C.: Biblical Archaeology Society, 1979) {Shanks is editor of the popular journal Biblical Archaeology Review. This popular work contains excellent color photographs of the synagogue zodiacs.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Shem, "Rylands Syriac MS 44 and a New Addition to the Pseudepigrapha: the Treatise of Shem, Discussed and Translated," by James H. Charlesworth, Bulletin of the John Rylands Library 60.2 (1978): pages 376-403. {Syriac text, English translation, and discussion of this astrological work.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Shem, "The Treatise of Shem," tr. James H. Charlesworth, Old Testament Pseudepigrapha I, 1983, pages 473-86. {The supposed instructions of the angel Raziel to Shem the son of Noah. A interesting Jewish astrological work dating to the first century CE., with good bibliography.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Solomon, "The Epistle to Rehoboam: Introduction and Translation," {Unpublished translation and introduction by Dr. Scott Carroll. The introduction has been published in Journal for the Study of the Pseudepigrapha 4 (1989): 91-103. This is a very interesting first century CE document of Jewish astrological magic and astral religion. It pretends to be Solomon's instructions to his son, in how to make angels and demons work for him. It invokes God to make planets obedient, then asks the planets to do things. A translation is scheduled to appear in a forthcoming volume of Solomonic works, edited by Denis Duling.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sparks, H. F. D., ed., The Apocryphal Old Testament (Oxford: Clarendon Press, 1985) {"See especially I Enoch (Ethiopic Enoch) Bk III beginning at Chapter LXXVII, page 257: and II Enoch (Slavonic Enoch) Chapter VI, verses 14-30 starting on page 332. These quotations from the Enoch literature are during an ascent of the narrator to God, and the astronomical details of the spheres are described as the narrator and his angelic guide pass through. With the Enoch literature there are editorial differences in presentation, based on the preferences for basic texts. The oldest accurate translation is R. H. Charles, any of several editions. See also James H. Charlesworth for another up to date contemporary translation. These Apocalypses whether we call them intertestamental, Apocryphal, or Pseudepigrapha are full of interesting material. These two are quoted simply as a place to get started, and many others in and out of the various canons of Scripture will have great astrological significance. See also G. R. S. Mead, Pistis Sophia for a gnostic development on this theme.--Win Rowe". This edition was meant to update Charles, 1913. It is rather less extensive than Charlesworth's Old Testament Pseudepigrapha.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Stemberger, Günter, "Der Tierkreis in der jüdisch-christlichen Traditionen," W. Strolz, Kosmischer Dimensionen religiöser Erfahrung, Veröffentlichen der Stiftung Oratio Dominica (Freiburg: Herder, 1978): pages 101-27. {Zodiac symbolism in Jewish and Christian traditions.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Stemberger, Günter, "Die Bedeutung des Tierkreises auf Mosaikfussböden Spätantiker Synagogen," Kairos 17 (1975): 11-56 {A major discussion of the meaning of the synagogue zodiacs, containing good notes, referring one to most Talmudic discussions of astrology and art.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sukenik, Eleazar Lipa, The Ancient Synagogue of Beth Alpha: An Account of the Excavations Conducted on Behalf of the Hebrew University, Jerusalem by E. L. Sukenik (Jerusalem: The Hebrew University. Oxford: Oxford University Press, 1932) {Sukenik excavated this famous ancient synagogue and its zodiac mosaic. This is the official record of his research. He says little about astrology, merely that, since it was widely practiced, no one should be surprised at its use in art, with its good color illustrations.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Theuer, Gabriele, Der Mondgott in den Religionen Syrien-Palaestinas, OBO 173, (Fribourg [Switzerland] 2000) {comprehensive; emphasis on Ugarit, the one Canaanite city whose religion we know well, and on the Bible; I have not read this one personally, but it has been praised by scholars I trust}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Trachtenberg, Joshua, Jewish Magic and Superstition. A Study in Folk Religion (Behrmann's Jewish Book House, 1939; NY: Atheneum, 1987) {A very stimulating, useful, book on the history of magic among Jews. It focuses on the Jewish community of Medieval Germany, but much refers to Late Antiquity. For example, Trachtenberg often cites the Sepher Raziel, which is now known to be closely derived from the fourth century CE Sepher ha-Razim.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Zatelli, Ida, "Astrology and the Worship of the Stars in the Bible," Zeitschrift für alttestamentische Wissenschaft 103 (1991): 86-98 {Contains detailed analysis of Old Testament vocabulary of stars, heavens, etc., with good notes.}</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">Early Christians And Astrology</span></b></span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">The earliest Christians were Jews and had the same ambiguous attitudes toward astrological practices as other Jews. They were part of an astrological society, but they wanted to avoid idiolatry, worshiping gods other than the Father of Jesus. In general, Christian writers, particularly apologists and polemicists, were opposed to scientific and religious astrology. The former, they attacked for its determinism, which conflicted with their belief in free will. Usually they used the same arguments as Skeptical philosophers such as Carneades. Augustine makes the most detailed attack in City of God, one which modern astrologers still try to reply to in popular magazines. But the suspicion arises that writers had to make the same attacks over centuries because ordinary Christians were ignoring them and using astrology. Astral religion, of course, was rejected as idiolatry pure and simple. But symbolic astrology is found in, e.g., the story of the Magi, who were brought to Jesus. It was by a star foretelling a new king of the Jews. Revelations also uses astral symbolism extensively. A few examples of early Christian astrological art survive, too, notably in the 3rd century tomb excavated in the foundations of St. Peter's Basilica, Rome, in the 1950s.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Augustine, De Civitate dei libri XX [City of God], Corpus Christianorum, Series latina XLVIII, 2 Volumes (Turnholtii: Typographi Brepols, 1955) {Standard Latin text of the following. Also available in electronic form, on the CETEDOC CD-ROM.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Augustine, Confessions, tr. John K. Ryan, Image Ed. (Garden City, NY: Doubleday, 1960) {Discusses Augustine's early infatuation with astrology, and how his father's friend, who cast horoscopes for dogs, influenced him to abandon belief.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Augustine of Hippo, The City of God, Against the Pagans, ed. David Knowles, trans. Henry Bettenson (London: Pelican, 1972) {Augustine practiced astrology early in life, then after conversion attacked it as contrary to free will as well as being a non-Christian practice. Nevertheless, like most of the Fathers, he accepted the powers of the planets.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Boll, Franz, Aus der Offenbarung Johannes; Hellenistischen Studien zum Weltbild der Apokalypse Stoicheia I (Leipzig: 1914; repr. Amsterdam, 1967) {astrological symbolism in the Biblical Book of Revelation; cf. Malina}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Chalcidius, Platonis Timaeus interpretate Chalcidio, ed. Z. Wrobel (Lipsiae: 1976) {This half-finished translation and commentary was all that the Latin Middle Ages had of Plato, but it was influential, nevertheless. Cf. Lewis, Discarded Image, 1964.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Ciotti, Joseph E., "The Magi's Star: Misconceptions and New Suggestions," Griffith Observer 42 (Dec. 1978): 2-11 {Discussion of Christmas star and Magi.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dölger, F. J., Die Sonne der Gerechtigkeit und der Schwarze (Münster: Aschendorf, 1925) {A classic. Solar symbolism applied to Christ by early Christians. The title is a reference to Malachi 4:2, which the early Christians interpreted as a prophecy of Christ.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dölger, F. J., Sol Salutis (Münster: 1925) {Solar symbolism for Christ in Late Antiquity. The "lux crescit" in the Latin Christmas mass is supposedly from NTH "LP,4 [PHOS AUXEI] in a pagan December 25 liturgy.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Grabar, André, "L'iconographie du ciel dans l'art chrétienne," Cahiers archéologiques 30 (1982): 5-24 {Hellenistic star maps inspired early Christians to paint their churches's ceilings to look like the sky. cf. the early Islamic palace at Qusayr Amra.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Hermippus Anonymi christiani Hermippus de astrologia dialogus, ed. </span><span lang="EN-US" style="font-size: small;">G. Kroll and page Viereck {An early christian dialog supporting astrology -- a very unusual opinion.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hippolytus, The Refutation of All Heresies in Roberts, Alexander and Donaldson, James eds., The Ante-Nicene Fathers (Grand Rapids, Eerdmans,1978) {There is major anti-astrology polemic in Book IV, Chapters I-XXVII (pages 24-34), the same, word for word, as Sextus Empiricus' argument. Hippolytus' work is an important source on all varieties of early Christianity. All heretics are Platonists, he claimed. Often cited by Bouché-Leclercq. Now available on-line in the Ethereal Library, q.v.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hübner, Wolfgang, "Das Horoskop der Christen," Vigiliae Christianae 29 (1975): 120-37. {Very useful. Contains a German translation and commentary on Zeno of Verona's sermon, "The Twelve Signs".}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Kirschbaum, Engelbert, The Tomb of St. Peter and St. Paul (London: Secker & Warburg, 1959) {An account of excavations in the foundations of St. Peter's Basilica in Rome. Among other interesting finds was an early Christian tomb, with a mosaic of Christ wearing the crown of rays and driving the four-horse chariot of the Sun, 34-35.; cf. Toynbee and Ward-Perkins}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Malina, Bruce J., The Genre and Message of Revelation: Star Visions and Sky Journeys (Peabody, Mass. : Hendrickson Publishers, c1995.) {much of the symbolism in the New Testament book of Revelations is drawn from astrology. The various bowls refer to the symbolism of bowl-shaped comets, for example. Cf. Boll}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Molnar, Michael, The Star of Bethlehem, The Legacy of the Magi (Rutgers U. Pr., 1999) {xvi, 187 p. : ill., map ; 23 cm.; ISBN 0-8135-2701-5 ; star of magi a royal horoscope, 2 occultations of Jupiter in Aries, 6 BC; coins show event well-known, celebrated; Aries assoc. with Judaea in chorography of Manilius, etc.; probably the most thorough recent treatment of a perennial topic}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Morehouse, A. J., "The Christmas Star as a Supernova in Aquila," Journal of the Royal Astronomical Society of Canada 72 (1978): 65-68</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Mosley, John, "When was the Christmas Star," Griffith Observer 44 (1980): 2-9 {Discussion of the Christmas star as well as on Magi.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Münter, Der Stern der Weisen (1827) {This relates to both section on Jewish and Early Christian astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rahner, Hugo, "The Christian Mystery of Sun and Moon," in Hugo Rahner, Greek Myths and Christian Mystery (London: Burns and Oates, 1963. NY: Biblo and Tannen, 1971), 89-179 {Explains early Christian use of astral symbols.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Richards, Carl P., "The Star of Bethlehem," Sky and Telescope 16 (Dec. 1956): 66-7.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Robinson, James, gen. ed., The Nag Hammadi Library in English, third completely revised edition, first U.S. edition, with an afterword by Richard Smith, managing editor (San Francisco: Harper and Row, 1988) {The Gnostics were a group of early Christians which did not become mainstream. This is a very important collection of Gnostic documents. The planet-gods are very important in the Gnostic creation myth, and anti- astrological polemic is a major element in their theology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rosenberg, Roy A., "The 'Star of the Messiah' Reconsidered," Biblica 53 (1972): 105-09 {More discussion of the Christmas star.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Seymour, Percy A. H. and Colin Wilson. The Birth of Christ. (Virgin Publishing, 1999) {The earth saw the age of Pisces dawn and Christ at the same time. The New Age meets magi, using computer-generated star maps and other "research," to shed light on the "real" date of Christ's birth, the virgin birth and of course why the fish was an important Christian symbol. Hard to know where to put this creative literary gem! :-)}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sloelt, D. A. W. T., Der Stern der Wijzen (Bussum P. Braun, 1920) {Mars very bright in 7 BC; cf. F. X. Kugler}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Stentzel, Arthur C., Jesus Christus und sein Stern, 2nd ed. (Hamburg: H. Christian, 1928) {Discussion of the Christmas star.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Toynbee, J. M. C., and Ward-Perkins, J. B., The Shrine of St. Peter and the Vatican Excavations (London: Longmans, Green and Co., 1956) {Jesus as Sol Invictus, the Sun-god, in a mosaic from St. Peter's is discussed pages 72-5, and plate 32. Toynbee and Ward-Perkins are both well-known historians of Roman art. </span><span style="font-size: small;">Cf. Kirschbaum}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Viana, J. Enrico, "La estella de Jesus," Por los senderos de la Biblia (Madrid: Studium, 1957) {II, 155-60}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Yamauchi, Edwin M., "The episode of the Magi," Chronos, Kairos, Christos [festschrift J. Finegan]; ed., J Vardaman (1989), 15-39. {Discussion of the Christmas star as well as on Magi.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Zeno of Verona, "XXXVIII. Tractatus de XII signis ad neophitos," in Zenonis Veronensis Tractatus, Corpus Christianorum, Vol. 22 (Ternhout: Brepols, 1971), 105-6 {Zeno was bishop of Verona in the fourth century CE. This is one of the first Christian writings to use astrological symbolism in a positive way. It is translated into German with commentary in Hübner, "Horoskop der Christen," VC 29 (1975): 120-37. An easily searched electronic version on CD-ROM, called CETEDOC, is produced by Brepols.}</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">Islamic / Arabic Astrology</span></b></span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Islam grew up in an environment in which Christianity, Judaism and astrology were all important. Planet-worshiping Mesopotamian pagans (Sabians) who passed for an obscure religion praised in the Koran, were also influential. Islamic thinkers generally had an attitude toward astrology which resembled the Jewish one more than the usual Christian one. Islamic thinkers generally allowed one to practice astrology, while they might condemn ideas and practices which were conflicted with Islam, e.g., predicting the rise and fall of world religions astrology. Islamic astrologers combined Greek, Indian, Sasanian and Sabian practices and came up with innovations of their own, such as astrological history. Sabian scholars such as Thabit ibn Qura played an important role in translating Greek scientific texts into Arabic. These translations and further developments by Islamic writers in Latin translation greatly influenced Medieval and Renaissance Europe.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Biruni, Muhammad ibn Ahmad, al-, Tafhim li-awa'il sina`at al-tanjim Kitab# al-tafhim li-ava'il sina`at al-tanjim / ta'lif-i Abu Rayhan Muhammad ibn Ahmad Biruni Khvarazmi ; ba tajdid-i nazar va ta`liqat va muqaddamah-'i tazah bi-khamah-'i Jalal al-Din Huma'i. (Tihran: Intisharat-i Babak, 1362 [1983 or 1984] ) [Persian] {Includes bibliographical references and indexes on early works of Arab astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Chwolson, Daniel, Die Ssabier und der Ssabismus (St. Petersburg, 1859; reprinted Amsterdam: Oriental Press, 1965) {Excellent collection of nearly all texts, with German translation, on the Sabians. The Sabians were the pagan inhabitants of Harran, who emphasized the worship of the planet- gods. They played an important role in the translation and transmission of Greek science to the Arabic world, and claimed Hermes Trismegistus as their prophet.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Creswell, K. A. C., Early Muslim Achitecture (Oxford: Clarendon Press, 1932) {An excellent account of Ummayad architecture, including the zodiac painting at Qusayr Amra; cf. Gundel, "Zodiakos".}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Dirasat fi al-falak `inda al-`Arab. </span><span lang="EN-US" style="font-size: small;">(Baghdad: Wizarat al-Ta`lim al-`Ali wa-al-Bahth al-`Ilmi, Jami`at Baghdad, Markaz Ihya' al-Turath al-`Ilmi al-`Arabi, 1989) [Arabic] {Papers presented to Nadwat al-Falak `inda al-`Arab, organized in Baghdad by Markaz Ihya' al-Turath al-`Arabi, 12/9/1987-12/10/1987. Includes bibliographical references.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Fahd, T., "Ibn Wahšiyya," Encyclopedia of Islam, 2d ed., Vol. 3 (1971): 963-65 {on the author of Nabataean Agriculture, an important work on astral magic and perhaps the major source for Picatrix}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Fahd, T., "Matériaux pour l'histoire de l'agriculture de Irak: al-filâha an-nabatiyya {Nabataean Agriculture}," Handbuch der Orientalistik, ed. B. Spuler, Erste Abteilung, Der Nahe und der Mittlere Osten, Sechster Band, Geschichte der islamischen Laender, sechster abschnitt, Wirtschaftsgeschichte des vorderen Orients in islamischer Zeit, Teil 1 (Leiden and Koeln: E. J. Brill, 1977), 276-378 {Rodgers, JAOS 100, 7, n.8; Tubach, Sonn., 1986, 152, n.35; The Nabataean Agriculture is a ninth century CD supposedly giving the secrets to the agricultural success of the Sasanian and Byzantine farmers of the Fertile Crescent; Nabataean here means Aramaic-speaking peasant; it includes astral magic and religion, and was probably the source for most of the information on the Harranian Sabians in Picatrix; Fahd claims that he can show that it is largely based on agricultural manuals from Late Antique Mesopotamia perhaps the 4-5th centuries CE, and is preparing a critical text, translation and commentary on the whole work; this article deals with how to handle insect pests and parallel discussions in other Classical agricultural authors, such as Cato; cf. M. el-Faïz}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Faïz, M. el-, L'agronomie de la Mesopotamie ; analyse du "Livre de l'agriculture nabatéenne" de Qûtâma {ISBN 90 04 10199 3 ; info from list of _Studies in the History and Culture of the Ancient Near East_, ed. B. Halpern and M. H. E. Weippert, in back of Ann Jeffers, _Magic and Divination in Ancient Palestine and Syria_, 1996; cf. Fahd}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Fehevari, G., "Harran," Encyclopedia of Islam, III, (Leiden: Brill; London: Luzac, 1965-present) pages 227-30 {Fehevari has custody of Harran excavation materials at the School of African and Oriental Studies, University of London. Good survey of Harran's history, including astral religion in Late Antiquity.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Margalioth, D. S., "Harranians," Encyclopedia of Religion and Ethics, ed. James Hastings, et al. (NY: Scribners, 1920) {Harran had an important temple to Sin, the Mesopotamian mood-god, from prehistoric times. Somehow, the native pagan religion survived in Harran well into the Islamic period, in the form of a cult of the planets. It's practitioners were called "Harranians" or "Sabians," and played an important role in early Islamic science and philosophy. This is a short but thorough account.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Masha'allah, The Astrological History: On Conjunctions, Religions, and Peoples, in the version of Ibn Hibinta eds. E. S. Kennedy and David Pingree, (Cambridge MA, Harvard University Press, 1971) {"No text of Masha'allah's work has survived, but the Ibn Hibinta text is close, and for the general argument suffices. This work comprises not only a text, and translation of the Ibn Hibinta version, but also a most valuable commentary on the whole subject of Arabic (Islamic cultural, Ibn Hibinta was a Christian Arab, Masha'allah was Jewish) mundane astrological theories. Deals with such things as the development of historical periodization, attribution of astrological knowledge to pre-deluge figures, or other pseudepigraphic attributions. Very important for transmitting late Hellenistic cultural phenomena into European and Indian cultures, as well as an important source for various occult theories in our own time (i.e. Hermes Trismegistus as Ur-astrologer.) It also records many particular interpretive methods of Islamic culture area mundane astrology, particularly an emphasis on exaltation of the planets in addition to, or even instead of the usual rulerships." --Win Rowe. With Abu Ma'shar, Masha'allah was one of the most important Islamic scientific astrologers, and was very influential in Europe, too. Translated into Latin in twelfth century CE as Messahala.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Morony, Michael G., Iraq After the Muslim Conquest (Princeton, NJ: Princeton University Press, 1984) {Very good discussion of religions in Iraq, including astral polytheism, before and after the Islamic conquest in the seventh century CE. Excellent bibliography.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Nadim, Muhammad ibn Ishaq al-, The Fihrist of al-Nadim; A Tenth-Century Survey of Muslim Culture, 2 Vols., ed. and tr. Bayard Dodge (New York and London: Columbia University Press, 1970) {Al-Nadim was a book-seller at a time when Islamic book shops were the equivalent of European universities or Greek stoas. His "Catalog" is an encyclopedic history of scholarship, with a great deal of information on the Sabians of Harran, including an entire cultic calendar. He says the pagan Harranians gained toleration from the Islamic state by claiming they were the sect of Sabians mentioned in Koran, and their prophet was Hermes Trismegistus! Bayard Dodge was the president of the American University of Beirut.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Nadwah al-Qawmiyah li-Tarikh al-`Ulum `inda al-`Arab, Buhuth al-Nadwah al-Qawmiyah al-Awwal li-Tarikh al-`Ulum `inda al-`Arab. (Baghdad, Iraq: al-Markaz, 1989) [Arabic] {Includes bibliographical references and maps.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Peters, F. E., Allah's Commonwealth. A History of Islam in the Near East, 600-1100 A.D. (NY: Simon and Schuster, 1973) {The best book I have read on history of "Golden Age" of Islam and Arabs, with much on Islamic philosophy and science, including "scientific" astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Picatrix, "Picatrix" Das Ziel des Weisen von Pseudo-Magriti, Studies of the Warburg Institute 27, ed. G. Bing, tr. Helmut Ritter and Martin Plessner (London: Warburg Institute, University of London, 1962) {A classic Islamic grimoire, probably composed in 10th century Spain; probably the best known example of "religious" astrology from the Islamic world. It claims to give the rituals with which Sabians of Harran worshipped planets. It was translated into Latin in the twelfth century, and was influential in Medieval and Renaissance Europe, too.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Picatrix, Das Ziel des Weisen [or Ghayat al-Hakim], ed. H. Ritter, Studien der Bibliothek Warburg 12 (Berlin: B. G. Teubner, 1933. repr. London: Warburg Institute, University of London, 1962) {Arabic text of Picatrix, falsely attributed to Spanish scientist Maslamah ibn Ahmed al-Majriti. Also translated into Latin. One of the most famous of all works of astral magic. There is an extended description in Thorndike, Magic and Science, and an important reference in Cumont, Astrology and Religion, as well as major discussions in Yates, 1964, and Ritter, 1923. This last essay, revised, also forms the introduction to the H. Ritter and M. Plessner German translation, q.v. Pingree has published the Latin translation, and promises editions of the various Renaissance vernacular translations.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Picatrix [Ghayat Al-Hakim]: The Goal of the Wise, Volume I., transl. Hashem Atallah, Edited by William Kiese. (Ouroboros Press. Seattle, Washington ca. 2001) {English translation from the Warburg Institute's Arabic text by an Arabic scholar}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pingree, David, "Astrology," in The Cambridge History of Arabic Literature. Religion, Learning and Science in the `Abbasid Period, ed. M. L. J. Young, J. D. Latham, and R. R. Serjeant (Cambridge: C. U. page, 1990), pp. 290-300 {Excellent survey of "scientific" astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pingree, David, "Some Sources of the Ghayat al-Hakim," Journal of the Warburg and Courtauld Institutes 43 (1980): pp. 1-15 {Very good on connections with the astral religion of Late Antiquity. Bibliography very useful.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pingree, David, The Thousands of Abu Mashar (London: The Warburg Institute, 1968) {"This is not a text of the Abu Mashar work, but rather a commentary on its sources, and dating, by a most distinguished historian of science. In the absence of an English translation this will have to do. The work duplicates much of the subject matter of the Astrological History of Masha'allah, with same characteristics of transmitting late Hellenistic ideas, pseudepigraphic habits, and romanticizing rewrites of history to fit into vast schemes of periodization, all of which leads to India and the Yogas and other Indian mythological perodizations. Given the Hellenistic background, some questions about relations to the gnostics with their Æons and so forth should also be raised." -- Win Rowe. As Albumasar, Abu Ma'shar was the father of Medieval and Renaissance European astrology, often referred to in Bouché-Leclercq's footnotes, while as Apomasar, he was prominent in Byzantium.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rice, D. S., "Medieval Harran. Studies on its Topography and Monuments, I," Anatolian Studies 2 (1952): 36-84 {Report on initial excavation. Rice believes the moon-temple of the Sabians may still exist, recycled into a Crusader-era fortress. In spite of important finds, the excavation did not last long. See Yardimci for the situation at the site as of 1993.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rosenthal, Franz, A History of Muslim Historiography (Leiden: Brill, 1968) {Pages 110-3 are on astrological history, a Sasanian Persian and Islamic specialty. Political historians were more skeptical than astrological ones, but the latter's works still contain useful information, Rosenthal says. I would guess that the chronological data is especially useful. All early chronology is based on astronomical events in any case.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Ruska, Julius, "Griechischen Darstellungen in arabischen Steinbüchern," Sitzungsberichte der Heidelberger Akademie der Wissenschaften, philsophisch-historisch Klasse, Bd. 10.1 (Heidelberg: Carl Winters Universitätsbuchhandlung, 1919) {Greek astrological ideas in Arabian garb. The astrological properties of stones were important to Greek astrological medicine, while Islamic astrologers used the same concepts to invent the talisman, a device to attract favorable influences from the planets.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Shami, Yahy `Abd al-Amir. Tarikh al-tanjim `inda al-`Arab wa-atharuhu fi al-mujtama`at al-`Arabiyah al-Islamiyah. (Bayrut, Lubnan: Mu'assasat `Izz al-Din, 1994). [Arabic] {Includes bibliographical references (pp. 471-86) and indexes.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Ullmann, Manfred, Die Nature- und Geheimwissenschaften im Islam, Handbuch der Orientalistik, Abteilung 1, Ergänzungsband 6, Abschnitt 2 (Leiden: Brill, 1972) {The standard work on the natural and occult sciences, including astrology, in the Islamic world. Contains an excellent bibliography.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Wahshiyah, Amad ibn Ali, ibn, Nabataean Agriculture [al-filâha an-nabatiyya ] {Pingree, "Ghayat," 43:12; prayers to planets, major source of Picatrix; cf. Fahd; written C9; based on C5 meso. work? evidence of late meso paganism, sim. to Sabians? See also Ibn W.'s book on magical alphabets; Rodgers, JAOS 100, 7, n.8; Tubach, Sonn., 1986, 152, n.35; The Nabataean Agriculture is a ninth century CE work, supposedly giving the secrets to the agricultural success of the Aramaic-speaking (=Nabataean) farmers of the Fertile Crescent; it includes astral magic and religion, and was probably the source for most of the information on the Harranian Sabians in Picatrix; in the 19th century, it was the subject of academic controversy; Chwolson claimed that it was based on materials dating to the classic Mesopotamian civilization, while Noeldeke claimed it was completely of the Islamic era; Noeldeke won; Now Fahd claims that he can show that it is largely based on agricultural manuals from Late Antique Meso, perhaps the 4-5th centuries CE, and is preparing a critical text, translation and commentary on the whole work; }</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Wahshiyah, Muhammad ibn `Ali, ibn, Kitab al-Filahah al-Nabatiyah [Nabataean Agriculture]/ tarjamat Abi [i.e. Abu] Bakr ibn Wahshiyah</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">(Frankfurt, Jumhuriyat Almaniya al-Ittihadiyah : Ma`had Tarikh al-`Ulum al-`Arabiyah wa-al-Islamiyah, 1984- ); 24 cm. {Arabic text of Nabataean Agriculture}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Yardimci, Nurettin, "Excavations, Surveys, and Restoration Works at Harran," in M. Frangipane, et al., eds., Between the Rivers and Over the Mountains; Archaeologica Anatolica et Mesopotamica Alba Palmieri Dedicata (Rome: Dipartimento de Scienze Storiche Archeologiche e Antropologiche dell'Antichita, Universita di Roma "La Sapienza",1993), pp. 437-52. {Alba Palmieri festschrift. Yardimci is currently in charge of restoration work at Harran. The article contains many good photos, for example, of the castle which may incorporate the Sabian Moon Temple, as well as maps of site and region. No notes, no bibliography, but a good over-view of excavations in the region. His historical survey largely ignores the Hellenistic and Roman epochs.}</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">Astrology In India</span></b></span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Astrology developed in India in stages. The earliest stage was of native ideas about the stars and the future, found primarily in the Vedas. Mesopotamian astral omens also became known, perhaps during the Achaemenian period. But Greek astrology came to India during the first century CE, probably from Alexandria, and was adopted enthusiastically. Most astrology in India today is Greek astrology. But it is Greek astrology heavily modified to fit Indian society. As a result, it is in modern India that classical astrology, including astral religion, is most alive and powerful. The modern Euro-American revival of belief in astrology is due in part to the Theosophical Society's promotion of Indian astrology.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Biruni, Muhammad ibn Ahman, al-, Alberuni's India: An Account of the Religion, Philosophy, Literature, Geography, Chronology, Astronomy, Customs, Laws, and Astrology of India about AD 1030, ed., with notes and indices, by Edward Sachau (New Delhi: Oriental Reprint, distributed by Munshiram Manoharlal Publishers, 1983) {Eye-witness account of Indian astrology, and much else, at the time of the first Muslim invasion of Hindu India. Al-Biruni was a distinguished Islamic astronomer and anthropologist.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Defouw, Hart and Robert Svoboda, Light on life: an introduction to the astrology of India. (New Delhi; New York, N.Y.: Penguin Books, 1996)</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Dikshita, Prema and Umesa Pande, Anishta graha cikitsa: purvarddha. </span><span lang="EN-US" style="font-size: small;">(Dilli: Sahaja Ananda Karyalaya, 1988) [Hindi] {Includes passages in Sanskrit. Summary role of astrology in the cure of various diseases.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Holt, Peter, Stars of India: travels in search of astrologers and fortune-tellers. (Edinburgh: Mainstream, 1998) {Provides interesting comparative evidence.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Makalatcumi, Ti, Ilakkiyattil cotitam. Series Publication (International Institute of Tamil Studies); no. 247. (Cennai: Ulakat Tamilaraycci Niruvanam, 1996) [Tamil] {Summary Study of astrology in Tamil literature that includes bibliographical references (pp. </span><span style="font-size: small;">[302]-309) and index.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Marinangeli, Luciana, Introduzione all'astrologia indiana. Milano: Biblioteca universale Rizzoli, 1993) {Useful introduction.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Mody, Ramniklal Ratanlal, Indian Astrology. Ashtottari & vinshottari dashas; an exposition. (Bombay [Printed by M.N. Kulkarni], 1935) {Early work on the subject, before it became popular in the west.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pingree, David, "Representations of the Planets in Indian Astrology," Indo-Iranian Journal 8 (1965): pp. 249-67 {Astrological art in India.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pingree, David, "The Indian Iconography of the Decans and Horas," Journal of the Warburg and Courtauld Institutes 26 (1963): 223-54 {Very good! Contains a great deal of information of how Indians adopted and re- interpreted the Greek astrological iconography; demonstrates, to my mind, that specific illustrated treatises were translated from Greek to Sanskrit.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sharma, Sharmistha, Astrological lore in the Buddhist Sardulakarnavadana.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">(Delhi, India: Eastern Book Linkers, 1992) {Contains bibliography, criticism, interpretation, etc. with Alternative Title: Tripitaka. Sutrapitaka. Avadana. Divyavadana. Sardulakarnavadana.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Shil-Ponde, Hindu Astrology (Joytisha-shastra) ( New York, N.Y.: Larwood publishers, 1939) {Interesting early western publication on the subject.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sivapriyananda, Swami, Astrology and Religion in Indian Art. (New Delhi: Abhinav Publications, 1990) {Includes bibliographical references (p. [145]-146) and index. Subject is the religious aspect of Indic art.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sphudjidhvaja, The Yavanajataka of Sphudjidhvaja, 2 Vols., ed., tr., and commented upon by David Pingree (Cambridge, MA and London: Harvard University Press, 1978) {This is a critical text, translation and commentary of a classical work of Indian astrology. It has an extensive bibliography of Greek sources and secondary studies. Volume one is the Sanskrit text, volume two, the translation and commentary. I have found it one of the most generally useful works on the history of "scientific" astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Stone, Anthony Philip, Hindu Astrology: Myths, Symbols and Realities (New Delhi, India: Select Books, Books for Better Living, 1981) {This is a reliable, recent, thorough history of "scientific" mathematical astrology in India. It has a good bibliography, mostly to primary sources in Sanskrit and contains a useful glossary of Sanskrit technical vocabulary.}</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">Astrology In China And East Asia</span></b></span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Although I have been living in China since 1997, I know rather less about Chinese astrology than about the Greco-Chaldaean tradition. I can say that what foreigners think of as "Chinese astrology," the cycle of twelve animals, is not a parallel to the Western zodiac. Rather, they are the Chinese hours. They are also used to compose cycles of twelve days and twelve years. Called the twelve Heavenly Stems, they are combined with another cycle, the ten Earthly Branches and with the five Chinese elements to create a cycle of 60 hours, days and years. The cycle of 60 years is particularly important. Nearly every Chinese calendar gives both the international Gregorian year and the year in the 60 year cycle. Combination calendars, giving the date and year in the international Gregorian calendar and traditional almanac information on lucky days are very common.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">However, as interesting as the stems and branches are, they have little to do with the stars. The Stems are identified with twelve constellations through one of which the planet Jupiter moves each year. However, that is far from their most important use.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Chinese civilization did pay attention to the sky from earliest times and a sophisticated astronomy with records still useful to modern astronomers grew up. The Imperial Observatory in Beijing may be visited easily today. (It even has its own subway station). The purposes were two: regulate the lunar calendar and counter bad omens. Chinese emperors claimed to rule at the pleasure of a supreme deity called Tian or Heaven [Sky], with the Mandate of Heaven. Heaven signaled displeasure with omens, particularly eclipses. New dynasties often demonstrated their submission to Heaven by reforming the calendar, which meant new research in astronomy. Interesting examples of political and military predictions based upon observations of the sun, moon, and planets are found both in historical works and in works of popular literature, such as The Romance of the Three Kingdoms. When Buddhist literature first came to China from India, it included "Western" astrological lore . But after a first enthusiasm, it rarely competed with the native tradition, although it does still exist. Some foreign influence may also have come from Manicheism, once strong in Xinjiang, and which had an subterranean influence on Chinese apocalyptic literature and secret societies, and also via Chinese Muslims. Astrology certainly was common in Tibet but appears to be closely related to Indian astrology, with some Chinese additions.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">At the end of the twentieth century, and the beginning of the twenty-first, the Western zodiac has a certain fad appeal in China and is sometimes seen as decoration on objects such as purses for adolescent girls. Serious Western astrology does not seem to be well-known. College students are aware of it from WWW sites but it does not appear to have the cultural authority that I Ching does, for example. All attempts to combine the Western and Chinese traditions that I know are by westerners . Indiana University-Bloomington includes a sizeable number of astrological documents in the Tibetan and Mongolian special collections of its library, providing much material for further study!</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">There is a interest in archaeo-astronomy in academic circles. The recent Fourth International Conference on Oriental Astronomy, held in August, 2001, in Nanyang, Henan Province, PR China, concentrated on the subject. Astronomers can deduce useful information from paintings of recognizable stars and constellations. Such paintings of the sky are common in ancient tombs throughout East Asia, particularly at the time of the early Tang Dynasty. Unfortunately, I am not in touch with Chinese archaeologists and cannot say how interested in archaeo-astronomy they are. I suspect, however, that salvaging sites from the many development projects is their highest priority ca. 2002. In any case, there is much room for future research!</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Armstrong, Robin Armstrong, et al., Eastern Systems for Western Astrologers: An Anthology. (Samuel Weiser, 1997) {Collection of essays written by eight astrologers: "Astrology and the Chakras" by Ray Grasse, "The Degrees of the Zodiac & the I Ching" by Robin Armstrong, "Chinese Element [Tzu P'ing] Astrology" by Bill Watson, "Tibetan Astrology" by Michael Erlewine, "The Humanism of Vedic Astrology" by Hart deFouw, "The Night Sky & the Eastern Moon" by Dennis Flaherty, "Prediction East" by James Braha, and "Life & Death East and West" by Richard Houck. This a typical work of Western syncretism}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Bezold, Carl, "Sze-ma Ts'ien und die babylonische Astrologie," Ostasiatische Zeitschrift 8 (1919) {I have not read this, but Bezold was a good scholar, not a hyper-diffusionist. Nor does it date to the heyday of Pan-Babylonism. Sze-ma Ts'ien, otherwise spelled Sima Qian, was the first great historian of Imperial China and undoubtedly interested in omens and their political implications.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Campion, Nicolas and Steve Eddy, The New Astrology: The Art and Science of the Stars. (Trafalgar Square, 1999) {A more serious attempt at synthesis by a westerner scholar. Presents parallels among world views, from the creation myths of the Ancient Greeks and Egyptians to the most modern speculations of astronomers and physicists.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Carus, Paul, Chinese Astrology (Peru, IL: Open Court Publ. Co., 1974, 1989) {originally published late 19th century as a section in Paul Carus' well-respected book on Chinese Religion. Carus, in turn, was the first US academic to have a serious interest in Chinese philosophy, and founded Open Court Press to publish his own writings on the subject. This work does not in fact deal with the stars very much, but outlines the traditional cosmology and calendar of lucky and unlucky days.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Collected astrological and prognosticatory texts from Bhutan (Thimphu : Kunsang Topgyal, 1981) [Tibetan] {Useful for primary Tibetan sources}.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">De Groot J. J. M., The Religious System of China {a thorough work including divination, etc., as religion by a well-informed 19th century missionary with extensive quotes of sources; particularly good on southern China.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Henderson, John B., The Development and Decline of Chinese Cosmology (NY: Columbia U. Pr., 1984) {Presents a useful introductory study on the subject.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Ho Peng Yoke, "A long lost astrological work: the Dunhuang ms of the Zhan yunqi shu," Journal of Asian History, 19 no 1 (1985):1-7. {A good study of this primary source for Chinese astrology. Ho is perhaps Needham's most notable successor as a scholar writing on the history of Chinese astronomy in English}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Lau, Theodora, The Handbook of Chinese Horoscopes, calligraphy by Kenneth Lau. (3rd ed., New York : HarperCollins, 1995; 4th ed., New York: HarperPerennial, 2000) {an elementary attempt to combine the Western Greco-Chaldaean tradition with that of China; more important to the West than China.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Li, Chung. Ancient Wisdom for the New Age: Chinese Astrology. (New Holland Publishers, 1997) {If you think this is about Chinese astrology, you're wrong. This is a very meager introduction at best. The Twelve moons are explained in about two lines each!}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Lu Sixian and Li Di, Notes on Astronomically Considered Relics and Monuments of China [Tian Wen Kao GuoTong Lu] (Beijing: Forbidden City Publishing House, 2000) {This is a volume publishing research in archaeo-astronomy}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Luo Guazhong, Three Kingdoms; A Historical Novel Attributed to Luo Guazhong, tr. with after word and notes by Moss Roberts (Beijing/Berkeley, Los Angeles, Oxford: Foreign Languages Press/University of California Press, 1991) {An influential work of popular literature which mentions astrological predictions.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Maspero, H., "Les instruments astronomiques des chinois au temps es han," in Melanges chinoises et bouddhistes. (Brussels, 1939), VI, 183. {These instruments would have been used for both astronomy and astrology, which were not sharply divided.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Needham, Joseph, et al., Science and Civilization in China, 7 Vol's (Cambridge: 1954 -) {Pingree, 1982, n.34; Vol. 2, 353-4: suggests a possible Mesopotamian influence on Chinese astrology; cf. Bezold 1919; a large multi-volume pioneering discussion of Chinese science and technology; includes astrology among much else.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Needham, Joseph, et al., Shorter Science and Civilization in China (Cambridge: 1986) {a condensed version of the above}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Ong Hean-Tatt, Chinese Animal Symbols (Kelana Jaya, Selangor Darul Ehsan, Malaysia: Pelanduk Publications, 1993, 1997) {not about astrology per se, but a good introduction to the Chinese constellations, particularly the 28 lunar mansions; also contains a useful introduction to Chinese cosmology}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Palmer, Martin, with Mak Hin Chung, Kwok Man Ho and Angela Smith. T'ung shu, the Ancient Chinese Almanac. (Boston: Shambhala, 1986) {In the past the almanac was compiled by the Imperial staff at the Ancient Observatory in Beijing, and presented to the Son of Heaven before being distributed around the country. The observations were made by Jesuit astronomers in later centuries, but they seem to have had no influence on the system of interpretation; cf. Smith.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pankenier, David William, Early Chinese Astronomy and Cosmology: the 'Mandate of Heaven' as Epiphany. (Stanford University, 1983), pp: 358 {A doctoral dissertation on astrology in Zhou dynasty China, related to the idea of the "Mandate of Heaven".}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Schafer, Edward H., Pacing the Void; T'ang Approaches the Stars. (Berkeley, CA: U of CA Pr., 1977) {Sections on astrology & astral religion are quite good; includes an account of a painted tomb with a western zodiac on its ceiling.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Smith, Richard J., Fortune-tellers and Philosophers; Divination in Traditional Chinese Society (Boulder, San Francisco, Oxford: Westview Press, 1991) {Fairbank, China, 1992; broad survey with extensive sources and bibliography}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Smith, Richard J., Chinese Almanacs. Hong Kong; New York: Oxford University Press, 1992) {This is a modern explanation of the traditional almanac, along with excellent illustrations by a western scholar; cf. Palmer.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Sun Xiaochun, "Crossing the Boundaries Between Heaven and Man: Astronomy in Ancient China," in Astronomy Across Cultures, ed. Helaine Selin and adv. ed. Sun Xiaochun (Dordrecht, Boston, London: Kluwer Academic Publishers, 2000) {This is the best short intro. which I have read to Chinese astronomy, the calendar, and chinese omen astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Tai, Sherman, Principles of Feng Shui: An Illustrated Guide to Chinese Geomancy, ill. by Loke Siew Hong, transl. by Clara Snow {Not about astrology per se but gives a good explanation of the traditional Chinese cosmology in which Chinese beliefs about the powers of the stars were included. This is a type of book which is common in China but not in the US, a sort of comic book but on a serious non-fictional topic. It is interesting to note that the cover blurb tells us that the author was a successful engineer before turning to his first love, feng shui, to earn a living}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Tibetan Astronomy and Astrology: A Brief Introduction (Dharamsala, India: Astro. Department, Tibetan Medical and Astro. Institute, 1995) {distributed by Men See-Kang Exports, 13 Jaipur Estate, Nizamuddin East, New Delhi, 110013, India; This anthology is produced by the traditional academic establishment associated with the Dalai Lama in India. Astrology in Tibet seems to be primarily Indian astrology with Chinese elements added. For example, the _ba guo_, or 8 hexagrams best known from I Ching, are believed to rotate through the zodiac as well. The titles of the chapters are: "An Introduction to Tibetan Astro. Science," by Prof. Jampa G. Dagthon; "Traditional Community Role of the Astro-Practitioner," Jhampa Kalsang, Lecturer; "The Importance of Astro. Science in Medicine," Prof. Jampa G. Dagthon; "Outline of the Tibetan Horoscope," Mrs. Tsering Choezem, Astrologer; "A Brief Introduction to rSipa-Ho," Jhampa Kalsang, Lecturer; "Commonly Asked Questions about Tibetan Astro. Science," Mrs. Tzering Choezem}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">White, Suzanne, Chinese Astrology Plain and Simple. (Eden Grove Editions, 1999) {In addition to learning how to determine and analyse personal horoscopes, this book aims to provide insights into friends, lovers and their self as they gain a deeper understanding of the forces governing interactions. Typical syncretism, the twelve animals are assumed to be an alternative zodiac}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Xu Zhentao, Pankenier, David W., and Jiang Yaotiao, East Asian Archeoastronomy, Historical records of Astronomical Observations of China, Japan and Korea (Gordon and Breach Science Publishers, 2000) {ISBN: 90-5699-302-X ; ISBN: 1026-2660; I have not inspected this work personally, but it is recommended by members of HASTRO-L; it is not directly astrological, but records ominous events among others; cf. Pankenier's diss, 1983}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Yabuuti, K., "Astrology of Western Origin in Ancient Japan," Scientia 101: 353-8. {Really study of Chinese origins of Japanese astrology, rather than the "west" of Eurasia.}</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">Astrology In The New World</span></b></span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Not to be confused with "New Age", the native Americans of pre-western contact had developed their own astrological traditions. Probably the origins of this New World astrology is in the deep prehistory of East Asia, although I would never claim expertise on this subject. I know even less about pre-Columbian astrology than Chinese astrology.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Monté, Carlo, L'astrologie aztéque (Paris: R. Laffont, 1984) {French original of useful introduction to the subject.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Volguine, Alexandre, Astrologie chez les Mayas et les Astéques [Astrology of the Mayas and Aztecs] tr. by W. J. Tucker. (Sidcup, Pythagorean Publications, 1969). Originally published as L'astrologie chez les Mayas et les Aztéques. (Nice, 1946) {Useful comparative study, including bibliographical references.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Volguine, Alexandre, L'astrologie chez les Mayas et les Aztéques. (Nice, Éditions des Cahiers astrologiques, 1946) {Original French version from the Series Les Matres de l'occultisme, 6.}</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;"><b><span lang="EN-US">Astrology In Medieval And Renaissance Europe</span></b></span><br />
<br />
<span lang="EN-US" style="font-size: small;">Astrology declined, rose, and declined again during the Latin Middle Ages and Renaissance. During the early middle ages, the early Christian hostility towards astrology and the decline of education in Greek led to the near-disappearance of astrology. It was re-introduced during the twelfth century when a great variety of Greek philosophical and scientific texts were translated from Arabic. Of course, Arabic language commentaries and original works were translated as well. The fifteenth and sixteenth centuries saw the first translations directly from Greek, notably Ptolemy's Tetrabiblos, and the Renaissance of the fifteenth through seventeenth centuries became one of the great ages of astrology. Astrology declined, however, with the rise of modern science in the late seventeenth century.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Allen, Don Cameron, The Star-Crossed Renaissance: The Quarrel about Astrology and its Influence in England (Durham, NC: Duke University Press, 1941) {Good survey.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Blazekovic, Zdravko, Music in Medieval and Renaissance astrological imagery. (PhD Thesis, City University of New York, 1997. Photocopy. Ann Arbor, Mich.: UMI, 1998. [UMI 9807907] ) {Includes bibliographical references (pp. 523-45) and index of manuscripts.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Calvin, John, An Admonicion Against Astrology Judiciall and Other Curiosities (London: Roulande Hall, 1561; University Microfilms, # 11404) {Calvin brings out all the classic anti- astrological arguments, emphasizing its conflict with free will (!). He uses the same arguments as Augustine.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Capp, Bernard, Astrology and the Popular Press: English Almanacs, 1500-1800 (London & Boston: Faber & Faber, 1979) {An excellent social history. Almanacs were the major media of the day, for astrology and much else. Almanacs primarily predicted weather, but also political events.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Carey, Hilary M., Courting Disaster. Astrology at the English Court and University in the Later Middle Ages (Houndsmills, Hampshire, UK, and London: Macmillan, 1992) {A good dissertation on astrology in medieval English politics. Very good bibliography.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Cross, F. L. and Livingston, E. A., eds., The Oxford Dictionary of the Christian Church, 2nd ed., (London, Oxford, Toronto: Oxford University Press, 1974) {Short article, which referred me to Augustine's City of God. Augustine's influence, they say, suppressed astrology in Latin Europe down to the thirteenth century, when it was re-introduced the Islamic world.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dee, Dr. John, The Private Diary of, and the Catalogue of his Library of Manuscripts, from the original Manuscripts in the Ashmolean Museum at Oxford and Trinity College Library, Cambridge. ed. J. O. Halliwell (London, England, 1842) {"This Diary contains much fascinating material on the life, views and methods of Queen Elizabeth the great's leading astrologer, John Dee. The Appendix, which is a list of his Astrological, and other occult MSS is NOT aimed at works in English, for Dee was the master of many languages, but it constitutes the first attempt at a Bibliography of astrological books in the English speaking world. Dee is perhaps most famous for his attempts to contact the spirit world using a crystal, and his recording of the "Enochean" language and alphabet, but he was a serious historian, astrologer and mathematician in addition to his addiction to a primitive form of seance." --Win Rowe. Dee had a European reputation; the Emperor Rudolph and Ivan the Terrible competed to hire him. He was an important mathematician as well as astrologer, and was the first to translate Euclid's Geometry into English.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Flint, Valerie I. J., The Rise of Magic in Early Medieval Europe (Princeton, NJ: Princeton University Press, 1991) {BF 1593.F45 1991. Magic and astrology made acceptable to Latin Medieval Christians in same ways I think it was to Late Antique Jews: the planets were interpreted as angels carrying out God's commands. Good bibliography, good ideas, but very poorly written.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Fludd, Dr. Robert, Utriusque Cosmi Maioris scilicet et Minoris Metaphysica Physica Atque Technica Historia, (Frankfurt: Oppenheim, 1617) {Classic excursus on the Hellenistic/medieval/renaissance cosmology; particularly famous for its marvelous copper-plate engravings}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">French, Peter J., John Dee; The World of an Elizabethan Magus (London: Routledge & Kegan Paul, 1972; repr. as paperback, 1984) {A good biography of the famous astrologer.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Kepler, Johann, De fundamentis astrologiae certioribus, 1602 {Kepler, the great astronomer, also practiced astrology. In this work he rejects many traditional aspects of astrology, such as the houses and zodiac signs, and emphasizes aspects, the angular relationships between the planets.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Kepler, Johann, Concerning the More Certain Fundamentals of Astrology (Edmonds, WA: Sure Fire Press, 1987) {An English translation of above.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Klibansky, R., Panofsky, E., and Saxl, F., Saturn and Melancholy (London: 1964) {An interpretation of Albrecht Dürer's print "Melancolia I," in light of astrological medicine.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Lewis, C. S., The Discarded Image (Oxford: Oxford University Press, 1964) {Excellent survey of medieval and Renaissance intellectual commonplaces, such as the powers of the planets. Lewis is particularly good in that he emphasizes what a motley collection of books medieval people inherited, and the distinctive way in which they interpreted and reconciled them.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Lilly, William, An Introduction to Astrology, ed. Zadkiel [pseudonym] (London: G. Bell, 1907) {Lilly was the most famous astrologer in seventeenth century England, with a great deal of political influence during the English Civil War. "Zadkiel" was the re-founder of modern astrology in the nineteenth century, according to Howe, 1968.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Lilly, William, An Introduction to Astrology, reprinted (Hollywood CA, Newcastle Books, 1972) {"This William Lilly's most famous work, and the standard text for the Horary tradition. Pretty much all Horary work begins here. Absolutely essential." --Win Rowe. It is largely based on Abu Ma'shar's works. Lilly was a "Hermetic" astrologer, the last of the magi. Astrology went out of intellectual fashion after his death, and later proponents have tried to use the methods of modern science.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Lilly, William, The Last of the Astrologers, ed. K. M. Briggs (London: Folklore Society, Mistletoe Books, 1974) {First printed 1602-81. +IU. Cavendish, Magic, 1977, 170. Lilly's autobiography. "This is a reprint of William Lilly's autobiography, which is valuable in assessing the sincerity of a typical astrological publicist, popularizer, and practitioner in the last century of its involvement in ordinary public life in England." --Win Rowe. Compare Parker's 1975 biography}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Nowoty, K. A., "Construction of Certain Seals and Characters in the Work of Agrippa von Netesheim," Journal of the Warburg and Courtauld Institutes 12 (1949): pages 46-57 {Magic squares symbolizing the planets in amulets traced to Sabians. Extensive notes.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Parker, Derek, Familiar to All. William Lilly and Astrology in the Seventeenth Century (London: J. Cape, 1975) {A biography of England's most important astrologer.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Picatrix: The Latin Version of the Ghayat Al-Hakim, ed. David Pingree (London: Warburg Institute, University of London, 1986) {Very good. Pingree promises a second volume with Renaissance Italian, French, and English translations.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Pingree, David, "Between the Ghaya and Picatrix I: The Spanish Version," Journal of the Warburg and Courtauld Institutes 44 (1981): pages 27-56 {On fragments of a twelfth century Spanish translation. Spanish and Latin text in parallel columns. Contains a useful account of how medieval translations were actually made.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Rowse, A. L., Sex and Society in Shakespeare's Age: Simon Forman the Astrologer (NY: Scribner's, 1976) {Simon Foreman was Lilly's teacher, and quite an interesting character in his own right. Rowse puts Forman's astrological sex diaries to good use. Compare Parker, Familiar to All.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Seznec, Jean, The Survival of the Pagan Gods. The Mythological Tradition and its Place in Renaissance Humanism and Art, tr. from the French by Barbara F. Sessoins, Bollingen Series 38 (Pantheon Books, 1953) {French edition, Warburg Inst. Studies Vol. 11, London: Warburg Institute, 1940. Very good account of astrological symbolism in use in the Latin Middle Ages and the Renaissance.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Shumaker, Wayne, The Occult Sciences in the Renaissance. A Study in Intellectual Patterns (Berkeley, Los Angeles, London: U. of CA Pr., 1972) {A good introduction to Renaissance occultism in general. The first chapter is on astrology. Shumaker deserves praise for the unusual step of explicitly stating his own skeptical views of the occult, in the foreword. Well illustrated with reproductions of Renaissance woodcuts.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Strauss, H. A., and Strauss-Klöbe, S., Die Astrologie des Johannes Kepler. Eine Auswahl aus seinen Schriften (1926) {The famous Renaissance scientist was also a prominent astrologer.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Thomas, Keith, Religion and the Decline of Magic (London: Weidenfield and Nicolson, 1971) {A well-known, good, survey. Magic declined with the rise of Protestantism.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Turner, Robert, Elizabethan Magic: The Art and the Magus, fwd. by Colin Wilson (Longmead, Dorset, UK: Element Books, Ltd., 1989) {A basic introduction to careers of Dee, Forman, Fludd, et al. </span><span style="font-size: small;">Moderately good.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;">Vicente-Garcia, Luis Miguel, La Astrologia En El Cristianismo Y En La Literatura Medieval Castellana. </span><span lang="EN-US" style="font-size: small;">Edicion De La Octava Parte Inedita Del 'Libro Conplido En Los Juyzios De Las Estrellas' (University of California, Los Angeles: doctoral dissertation, 1989) {abstract: This dissertation brings to light an unedited medieval manuscript, the eighth part of the Libro conplido en los juyzios de las estrellas, found in the Cathedral of Segovia's archives. The edition of the manuscript is preceded by a study that highlights the attitude of Christian thinkers toward astrology and demonstrates how this attitude manifested itself in medieval Castilian literature}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Wright, Peter William George, Astrology in Mid-Seventeenth Century England. A Sociological Analysis (London, UK: University of London, Dissertation, 1983) {The author studies the social uses and milieu of astrology, and reasons for its decline in late seventeenth century. Astrology did not die because of the new astronomy.}</span><br />
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</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">Astrology Since The Renaissance</span></b></span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Astrology died at the end of the 17th century with the rise of modern science. Modern astronomers were and are quite hostile to a rival. When Bouché-Leclercq wrote, in the late 19th century, the beginnings of a modern revival were barely visible. It became popular once more in the aftermath to WW I and the revulsion toward that disaster, brought about by modern science and technology, many thought. Robert Graves was not the only one to conclude that anything might be true, except what you read in newspapers. The techniques of modern astrology were partly taken from reprints of Renaissance astrologers, such as Lilly, partly brought to Europe from India by such groups as the Theosophical Society. Modern astrology is largely "scientific." "Religious" astrology is found occasionally among Wiccans and modern ritual magicians.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Brooke, John L., The Refiner's Fire; The Making of Mormon Cosmology, 1644-1844 (Cambridge, UK: Cambridge Univ. Press, 1994) {Early American occult beliefs and how they affected the first generation of Mormons. Cf. Leventhal}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Chaney, W. H., "The Astrologer's Vade Mecum," in James R. Lewis, The Beginnings of Astrology in America. Astrology and the Re-emergence of Cosmic Religion, Cults and New Religions, J. Gordon Melton, gen. ed. (NY and London: Garland Publishing, 1990) {Only original pages given, not any for Lewis volume. Melton has edited many good reference works on North American religions. This series began recently to re-publish works of historical value.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Dean, Geoffrey and Mather, Arthur eds. Recent Advances in Natal Astrology (Bromley, Kent, England, The Astrological Association, 1977). {"This is billed as a 'critical review' and it really is. many articles on every conceivable contemporary application and research project on astrology. It has numerous formulas and algorithms printed nowhere else. Essential for serious research programs, particularly scientific, and statistical. It is already dated, and it is to be hoped that another edition is in the making." --Win Rowe.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Gargalis, S., "The Daily Guide," in James R. Lewis, The Beginnings of Astrology in America. Astrology and the Re- emergence of Cosmic Religion, NY and London: Garland Publishing, 1990 {Only original pages given, not any for Lewis volume. Early astrological pamphlet of historical interest.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Gettings, Fred. The Secret Zodiac : the hidden art in mediaeval astrology. (London; New York: Routledge & Kegan Paul, 1987) {Study of the S. Miniato al Monte (Church : Florence, Italy) with index and bibliography (pp. 171-91) on astrology in art, Christian art and symbolism, and the zodiac in art.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hazelrigg, J., "Metaphysical Astrology," in James R. Lewis, The Beginnings of Astrology in America. Astrology and the Re-emergence of Cosmic Religion, NY and London: Garland Publishing, 1990 {Only original pages given, none for Lewis volume.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Howe, Ellic, Astrology: A Recent History Including the Untold Story of its Role in World War II (NY: Walker, 1968) {reprint of Urania's Children, 1967. This is nearly the only good history of the astrological revival in modern times. Howe helped print bogus astrological magazines to drop on Hitler's Germany, and has written on the history of ritual magic and of printing, as well.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Hungad, Temple, "A Brief History of Astrology," in James R. Lewis, The Beginnings of Astrology in America. Astrology and the Re-emergence of Cosmic Religion, NY and London: Garland Publishing, 1990 {Only original pages given, not any for Lewis volume.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Leventhal, Herbert, In The Shadow of the Enlightenment: Occultism and Renaissance Science in Eighteenth Century America (NY: New York University Press, 1976) {The occult renaissance in colonial America. Cf. Brooke}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Lewis, James R., ed. with introduction, The Beginnings of Astrology in America. Astrology and the Re-emergence of Cosmic Religion, in J. Gordon Melton, Cults and New Religions NY and London: Garland Publishing, 1990 {An anthology of early US astrological texts.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Quinn, D. Michael, Early Mormonism and the Magic World View (Salt Lake City, UT: Signature Books, 1987) {A distinguished Mormon historian demonstrates that Joseph Smith was a backwoods occultist, as well as a prophet. Fascinating photographs of Smith's amulets, seer stones, etc. Quinn demonstrates that the Jupiter amulet that Smith wore at his death was copied from a particular edition of Reginald Scott's Discoverie of Witchcraft. There is a curious foreword in which Quinn testifies to the sincerity of his own Mormon faith.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Truzzi, Marcello, "Astrology: A Review Symposium," Zetetic Scholar 3-4 (1979): 71-121 {reviews and discussion of Dean, Mather, et al., 1977. Includes George O. Abell, Dane Rudhyar, Hans J. Eysenck, Michel Gauquelin, Malcolm Dean, Joseph Agassi and Arthur Mather. An excellent discussion of the issues facing modern "scientific" astrology.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">Zoller, Robert, The Arabic Parts in Astrology. A Lost Key to Prediction (Rochester, VT: Inner Traditions International, 1989) {Despite the title, not particularly Arabian. Ostensibly on the lots, fictional planets calculated as so many degrees away from a real planet. The Lot of Fortune was the most important. (Compare Neugebauer and van Hoesen.) Zoller is an unusually scholarly believer, pp 15-76 are on the metaphysics of astrology, largely Neo-Platonic: "... the basis of astrology is not the physical movements of the planets, not some kind of 'radiation' from the stars, but is in fact the esoteric nature of number...." He is also rather deterministic: "... it is in fact one of the primary tenets behind the study of astrology that all experiences... are caused by the action of 'Heaven' on `Earth'....", pp 71-133 translate Guido Bonnati's thirteenth century Liber Astronomiae. Includes a section on predicting commodity prices -- probably as useful as any stockbroker's formula used today. "The most important and complete book in English on the computation and use of the so called 'Arabic Parts'. An essential and excellent work." --Win Rowe.}</span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><b><span lang="EN-US">Links</span></b></span><br />
<br />
</div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span lang="EN-US" style="font-size: small;">These are a few links to scholarly sites which I have found useful. Most of them have further bibliographies. No one knows better than I how many other worthy sites I have missed.</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><a href="http://www.projecthindsight.com/"><span lang="EN-US" style="color: blue;">http://www.projecthindsight.com</span></a></span><span lang="EN-US" style="font-size: small;"> {A collection of primary sources in English translation; many of their e-publications are available in paper form as well}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><a href="http://www.cieloterra.it/"><span lang="EN-US" style="color: blue;">http://www.cieloterra.it</span></a></span><span lang="EN-US" style="font-size: small;"> {Another excellent collection of primary sources}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><a href="http://www.isidore-of-seville.com/astdiv/"><span lang="EN-US" style="color: blue;">http://www.isidore-of-seville.com/astdiv/</span></a></span><span lang="EN-US" style="font-size: small;"> {"Sober, kook-free information about ancient astrology and divination "}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><a href="http://www.ccel.org/"><span lang="EN-US" style="color: blue;">http://www.ccel.org/</span></a></span><span lang="EN-US" style="font-size: small;"> {The Christian Classics Ethereal Library, early Christian sources on-line}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><a href="http://cura.free.fr/"><span lang="EN-US" style="color: blue;">http://cura.free.fr</span></a></span><span lang="EN-US" style="font-size: small;"> {Good bibliographies and on-line archives. Also an on-line journal.}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><a href="http://www.math.nus.edu.sg/aslaksen/calendar/chinese.shtml"><span lang="EN-US" style="color: blue;">http://www.math.nus.edu.sg/aslaksen/calendar/chinese.shtml</span></a></span><span lang="EN-US" style="font-size: small;"> {Excellent account of the Chinese calendar}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><a href="http://www.esotericachives.com/esoteric.htm"><span lang="EN-US" style="color: blue;">http://www.esotericachives.com/esoteric.htm</span></a></span><span lang="EN-US" style="font-size: small;"> {[This is the Twilit Grotto, Joseph Peterson's useful online library for general magic and the occult. Not specifically devoted to astrology]</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><a href="http://www.levity.com/alchemy/home.html"><span lang="EN-US" style="color: blue;">http://www.levity.com/alchemy/home.html</span></a></span><span lang="EN-US" style="font-size: small;"> {Adam McLean's alchemy website; it is so huge and has so much information it is useful even if alchemy is not your area, for general esoteric information}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><a href="http://home1.pacific.net.sg/%7Ehughzsgo/"><span lang="EN-US" style="color: blue;">http://home1.pacific.net.sg/~hughzsgo/</span></a></span><span lang="EN-US" style="font-size: small;"> {a homepage devoted to Chinese Buddhist astrology, reminiscent of Indian astrology}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><a href="http://www.sas.ac.uk/warburg/institute/astro_bibliointro.htm"><span lang="EN-US" style="color: blue;">http://www.sas.ac.uk/warburg/institute/astro_bibliointro.htm</span></a></span><span lang="EN-US" style="font-size: small;"> {David Juste's bibliography from Histoire de l'Astrologie Occidentale}</span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"></span></div><div align="center" class="MsoNormal" style="font-family: Georgia,"Times New Roman",serif; line-height: normal; text-align: center;"><span style="font-size: small;"><br />
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</span></div></div>César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.comtag:blogger.com,1999:blog-4918051285032790323.post-43997791027013069912012-03-12T13:12:00.006-07:002012-03-28T14:47:37.652-07:00<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; font-family: Georgia,"Times New Roman",serif; text-align: center;"><a href="http://temasastrologicos.wordpress.com/"><img border="0" height="181" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgA5LRgNe1VCPQsY0sURLQQvoaNnfPC1vBB0SNeyx0QFKqs4RB8QUB2YFWDzN-X2C-snq8br3oh5YtahkEV9DitLReAQg0TClj17eoZ6qZXKvrXLo1vuf9_W4fVwX7MP4Gblj4Az6lsewb3/s400/The+Milky+Way+Over+Devils+Tower.jpg" width="400" /></a></div><div style="font-family: Georgia,"Times New Roman",serif; text-align: center;"><br />
</div><div style="font-family: Georgia,"Times New Roman",serif; text-align: center;"><b> La bibliothèque astrologique de Franz Cumont à l’Academia Belgica (Rome) </b><br />
<br />
Catalogue des livres précieux <br />
<br />
1. Introduction <br />
2. Catalogue <br />
3. Index des noms et des titres <br />
4. Bibliographie astrologique de Franz Cumont <br />
<br />
<b>1. Introduction </b><br />
<br />
Franz Cumont est encore aujourd’hui l’un des plus importants historiens de l’astrologie antique. Parmi plus de trente études consacrées à ce qu’il considérait comme une « théologie scientifique », ses monographies demeurent des travaux de tout premier plan. On peut citer Les religions orientales dans le paganisme romain1, L’Egypte des astrologues2 et bien entendu le cycle de conférences rassemblées en un volume sous le titre Astrology and Religion among the Greeks and Romans3 et dont la version originale française, comprenant deux chapitres inédits, vient d’être redécouverte et éditée par Isabelle Tassignon4. Mais sa contribution la plus fondamentale est peut-être d’avoir initié le grand projet du Catalogus Codicum Astrologorum Graecorum (CCAG), dont douze tomes, en vingt volumes, ont paru de 1898 à 1953. Fruit d’une collaboration internationale réunissant les meilleurs spécialistes, le CCAG est rapidement devenu un outil de travail incontournable : il recense et décrit les manuscrits grecs d’astrologie conservés dans les grandes bibliothèques européennes et renferme l’édition de nombreux textes et fragments. <br />
<br />
On le sait, Franz Cumont légua sa bibliothèque privée à l’Academia Belgica à Rome peu avant sa mort en 1947. Cette bibliothèque constitue un véritable paradis pour le chercheur en histoire de l’astrologie et même en histoire des sciences en général. On y trouve bien entendu le CCAG au complet, mais aussi une collection de travaux de ses contemporains spécialistes de l’histoire de l’astrologie antique et médiévale, comme Franz Boll, Auguste Bouché-Leclercq, Armand Delatte, André-Jean Festugière, Wilhelm Gundel, Ernst Honigmann, Wilhelm Kroll, Fritz Saxl, Viktor Stegemann, Charles Virolleaud, Stefan Weinstock, autant de savants avec lesquels Franz Cumont entretenait des contacts suivis5. Notons aussi les monuments de l’histoire des sciences que sont les huit volumes de l’History of Magic and Experimental Science de Lynn Thorndike (Baltimore-New York, 1923-1958) ou les Mémoires scientifiques de Paul Tannery (éd. J.L. Heiberg et H.G. Zeuthen, 17 vols, Paris, 1912-1950), ainsi que certaines pièces rares, comme la thèse doctorale suédoise d’Emmanuel Svenberg, souvent citée mais devenue pratiquement introuvable aujourd’hui (De latinska lunaria. Text och studier, Göteborg, 1936). <br />
<br />
<span style="font-size: xx-small;">1 Paris, 1906 (Paris, 1929 pour la quatrième édition).</span><br />
<span style="font-size: xx-small;">2 Bruxelles, 1937.</span><br />
<span style="font-size: xx-small;">3 New York-London, 1912.</span><br />
<span style="font-size: xx-small;">4 Astrologie et religion chez les Grecs et les Romains, Bruxelles-Brussel-Rome, 2000.</span><br />
<span style="font-size: xx-small;">5 Voir Corinne Bonnet, La correspondance scientifique de Franz Cumont, Bruxelles-Brussel-Rome, 1997.</span><br />
<br />
Mais le fleuron de cette collection est ailleurs. La bibliothèque de Franz Cumont contenait aussi dix-sept éditions anciennes – dont deux incunables – regroupant environ 70 traités latins relatifs à la science des astres. Dans le domaine de l’astronomie, on relève tout d’abord l’Almageste de Ptolémée (Bâle, 1551), l’ouvrage fondamental d’astronomie mathématique jusqu’au XVIIe siècle, ainsi qu’une riche collection des mythographes (Aratus, Hygin, Germanicus, Fulgence, etc.) rassemblée dans deux éditions qui se recouvrent en partie (Bâle, 1570 et Amsterdam, 1681). <br />
<br />
C’est l’astrologie qui est surtout représentée, avec pas moins de 52 traités. Parmi les oeuvres antiques, Cumont possédait quatre copies du Quadripartitum (Tetrabiblos) de Ptolémée (Venise, 1493, qui inclut le commentaire d’Haly Abenrudian; Bâle, mars 1551; Bâle, avril 1551; et Bâle, 1578, accompagnée du commentaire de Jérôme Cardan), ainsi que les commentaires que Porphyre et Proclus ont laissés de cette oeuvre (Bâle, 1559); et les deux seuls ouvrages qui nous soient parvenus de l’Antiquité latine : les Astronomica de Manilius et la Mathesis de Firmicus Maternus (Bâle, avril 1551). <br />
<br />
Le reste est constitué surtout des astrologues arabes dans les traductions latines des XIIe et XIIIe siècles. Tout d’abord les grandes sommes que sont l’Introductorius d’Alcabitius (Paris, 1521, avec le commentaire de Jean de Saxe), de loin le traité le plus influent en Occident avec plus de 200 manuscrits conservés ; le De iudiciis astrorum d’Haly Abenragel (Bâle, 1571); le corpus complet de Zael: l’Introductorium, les 50 precepta, le De interrogationibus, le De electionibus et le Liber temporum (Venise, 1493, ainsi qu’une seconde copie du De electionibus dans l’édition de Bâle, 1551); et la collection des traités (originellement hébreux) d’Abraham ibn Ezra : le Principium sapientie, le Liber de rationibus, le De nativitatibus et revolutionibus earum, le De interrogationibus, le De electionibus, le Liber luminarium, le De mundo vel seculo et les Tractatus particulares (Venise, 1507), ainsi que le Liber de nativitatibus du même auteur (Venise, 1485). Viennent ensuite les textes plus spécifiques, consacrés à une branche ou à un aspect particulier de l’astrologie : une sélection des traités de Messahallah: In revolutionibus annorum mundi, Epistola de rebus eclipsium, De receptione planetarum, De significationibus planetarum in nativitate et De cogitationibus (Nuremberg, 1549, ainsi que, pour les trois premiers, Venise 1493, et une troisième copie de l’Epistola de rebus eclipsium dans l’édition de Bâle, 1551); le Liber novem iudicum (Bâle, 1571); les De nativitatibus d’Albubater (Nuremberg, 1540) et d’Omar (Bâle, 1551); le De magnis coniunctionibus d’Albumasar (Venise, 1515); le De horis planetarum de Bethen (Venise, 1493 et Bâle 1551); les Inerratium stellarum significationes mises sous le nom de Ptolémée et deux textes attribués à Hermès : le De revolutionibus nativitatum (Bâle, 1559) et le De stellis beibeniis (Venise, 1493). Enfin, les recueils de sentences astrologiques, souvent intitulés Centiloquium parce que les sentences sont au nombre de cent, existent en plusieurs versions dont la plus ancienne, faussement attribuée à Ptolémée, remonte sans doute à un original arabe. Franz Cumont possédait trois copies de la version du Pseudo-Ptolémée (Venise, 1493, accompagnée du commentaire de Haly Abenrudian; Bâle, mars 1551; et Bâle, avril 1551), les versions d’Hermès et de Bethen (également Venise, 1493), ainsi que les (150) Capitula Almansoris (Venise, 1493 et Bâle, avril 1551). Il faut ajouter à ceci les astrologues de la Renaissance, représentés par Jérôme Cardan, Conrad Dasypodius (Bâle, 1578) et Joachim Camerarius (Nuremberg, 1582). <br />
<br />
Enfin, il reste deux volumes qui ne traitent pas à proprement parler de science des astres, mais de magie et de divination. Le premier (Strasbourg, 1625) renferme des traités de magie attribués à Albert le Grand (De secretis mulierum, Liber aggregationis et De mirabilibus mundi) et à Michel Scot (De secretis naturae), et le second (Frankfurt, 1577) un traité sur les rêves mis sous le nom d’Albumasar (Apotelesmata sive de significatis et eventis insomniorum liber). <br />
<br />
Cette collection est remarquable car elle regroupe les ouvrages d’astrologie les plus en vogue au Moyen Age et à la Renaissance. Il ne manque peut-être que l’Introductorium maius d’Albumasar6 et les grandes compilations médiévales latines (comme celles de Guido Bonatti, de Léopold d’Autriche et de Jean d’Eschenden), mais ces dernières tirent elles-mêmes leur substance des textes arabes. A l’heure où la grande majorité de ces traités n’ont pas encore reçu d’édition moderne, ces volumes constituent, en dehors des manuscrits, le seul moyen d’accès à ces oeuvres et font de l’Academia Belgica un lieu de travail exceptionnel pour l’historien de l’astrologie.<span style="font-size: xx-small;"> </span><br />
<br />
<span style="font-size: xx-small;">6 A consulter maintenant dans l’édition critique (disponible à l’Academia Belgica) de Richard Lemay, Abû Ma‘sar al-Balhi [Albumasar] : Liber introductorii maioris ad scientiam judiciorum astrorum, Napoli, 1995-1996, 9 vols (inclut la version arabe et des deux traductions latines du XIIe siècle).</span><br />
<br />
Le catalogue qui suit décrit succinctement ces dix-sept volumes. Les notices se bornent à l’essentiel, indiquant: (1) la cote sous laquelle le volume est enregistré à l’Academia Belgica (suivie entre parenthèse du lieu et de la date d’édition); (2) le texte figurant en première page du volume (en italique); (3) le lieu, l’éditeur, la date, le nombre de feuillets/pages et le format; et (4) le contenu de l’ouvrage, où les noms d’auteurs et les titres d’oeuvres sont modernisés et uniformisés. <br />
<br />
<b>2. Catalogue </b><br />
<br />
C.II.III.298b (Bâle, 1551) <br />
<br />
Claudii Ptolemaei Pelusiensis Alexandrini omnia quae extant opera, praeter Geographicam, quam non dissimili forma nuperrime aedidimus : summa cura & diligentia castigata ab Erasmo Oslualdo Schrekhenfuchsio, & ab eodem Isagoica in Almagestum praefatione, & fidelissimis in priores libros annotationibus illustrata, quemadmodum sequens pagina catalogo indicat. <br />
<br />
Basileae, in officina Henrichi Petri, mars 1551, [88] + 447 p., in-6°. <br />
<br />
1-332 Ptolémée, Almageste <br />
<br />
333-378 Proclus, Hypotyposis astronomicarum positionum <br />
<br />
379-438 Ptolémée, Quadripartitum <br />
<br />
438-442 Pseudo-Ptolémée, Centiloquium <br />
<br />
442-447 Pseudo-Ptolémée, Inerrantium stellarum significationes <br />
<br />
C.II.III..298c (Venise, 1493) <br />
<br />
Liber quadripartiti Ptholemei. Centiloquium eiusdem. Centiloquium Hermetis. Eiusdem de stellis beibeniis. Centiloquium Bethem et de horis planetarum. Eiusdem de significatione triplicitatum ortus. Centum quinquaginta propositiones Almansoris. Zahel de interrogationibus. Eiusdem de electionibus. Eiusdem de temporum significationibus in iudiciis. Messahallach de receptionibus planetarum. Eiusdem de interrogationibus. Epistola eiusdem cum duodecim capitulis. Eiusdem de revolutionibus annorum mundi. <br />
<br />
Venetiis, per Bonetum Locatellum impensis nobilis viri Octaviani Scot ciuis Modoetiensis, décembre 1493, [2]+152 f., in-8°. <br />
<br />
2r-106v Ptolémée, Quadripartitum (avec commentaire de Haly Abenrudian) <br />
<br />
107r-116v Pseudo-Ptolémée, Centiloquium (avec commentaire de Haly) <br />
<br />
117r-118r Hermès, Centiloquium <br />
<br />
118r-119r Hermès, De stellis beibeniis <br />
<br />
119r-120r Bethen, Centiloquium <br />
<br />
120r Bethen, De horis planetarum (et de ortu triplicitarum) <br />
<br />
120v-122r Capitula Almansoris <br />
<br />
122v-126r Zael, Introductorium <br />
<br />
126r-127r Zael, 50 precepta <br />
<br />
127r-138r Zael, De interrogationibus <br />
<br />
138v-141v Zael, De electionibus <br />
<br />
141v-142v Zael, Liber temporum <br />
<br />
143r-148r Messahallah, De receptione planetarum (ou De interrogationibus) <br />
<br />
148r-149r Messahallah, Epistola de rebus eclipsium <br />
<br />
149r-152r Messahallah, In revolutionibus annorum mundi <br />
<br />
C.III.III.4 (Strasbourg, 1625) <br />
<br />
Alberti Magni de secretis mulierum libellus, scholiis Auctus, & a mendis repurgatus. Eiusdem de virtutibus herbarum, lapidum, & animalium quorundam libellus. Item de mirabilibus mundi, ac de quibusdam effectibus causatis a quibusdam animalibus, & cetera. Adjecimus & ob materia similitudinem Michaelii Scoti philosophi, De secreta natura opusculum. Cum Indice Locupletissimo. <br />
<br />
Argentorati, Sumptibus Hae edum Lazari Zetzneri, 1625, 342+[10] p., in-8°. <br />
<br />
3-127 Pseudo-Albert le Grand, De secretis mulierum <br />
<br />
127-166 Pseudo-Albert le Grand, Liber aggregationis (ou Liber secretorum de virtutibus herbarum, lapidum et animalium quorundam) <br />
<br />
166-212 Pseudo-Albert le Grand, De mirabilibus mundi <br />
<br />
212-342 Pseudo-Michel Scot, De secretis naturae <br />
<br />
C.III.III.117 (Amsterdam, 1681) <br />
<br />
Mythographi Latini. C. Jul. Hyginus. Fab. Planciades Fulgentius. Lactantius Placidus. Albricus philosophus. Thomas Munckerus omnes ex libris MSS. partim, partim conjecturis verisimilius emendavit, & commentaris perpetuis, qui instar bibliothecae historiae fabularis esse possint, instruxit. Praemissa est dissertatio de auctore, stylo, aetate mythologiae, quae C. Jul. Hygini Aug. Liberti nomen praefert. <br />
<br />
Amstelodami, ex officina Joannis à Someren, 1681, [54]+487+[90]+330+[26], in-8°. <br />
<br />
1-337 Hygin, Fabulae <br />
<br />
339-487 Hygin, De astronomia <br />
<br />
1-134 Fulgence, Mythologiae <br />
<br />
135-184 Fulgence, Liber de expositione Virgillianae <br />
<br />
185-300 Lactance, Argumenta metamorphoseon Ovidii <br />
<br />
301-330 Albricus, De deorum imaginibus libellus <br />
<br />
C.IV.III.21 (Venise, 1485) <br />
<br />
Opusculum Abrahe Iudei de nativitatibus cum exemplaribus figuris singulis domibus antepositis. Et magistralis compositio astrolabii Hanrici Bate. <br />
<br />
Venetiis, arte et impensis Erhardi Ratdolt de augusta, décembre 1485, [29] f. in-4°. <br />
<br />
a2r-[d6r] Abraham ibn Ezra, Liber de nativitatibus <br />
<br />
c5r-[d4r] Henri Bate de Malines, Compositio astrolabii <br />
<br />
C.IV.III.24 (Bâle, 1571) <br />
<br />
Albohazen Haly filii Abenragel, scriptoris Arabici, de iudiciis astrorum libri octo, doctorum aliquot virorum opera in Latinum sermonem conuersi, postremo autem summa cura & diligenti studio à barbarie uindicati & puritati linguae donati, per Antonium Stupam Rhaetum Praegalliensem. Accessit huic operi hac demum editione, compendium duodecim domorum coelestium, ex clarissimis & uetustissimis authoribus, scilicet, Messahalla, Aomare, Alkindo, Zaele, Albenait, Dorotheo, Iergi, Aristotele & Ptolemaeo, collectum, in quo quid nam e quolibet domiciliorum iudicii sumendum sit, cuiuslibet authoris testimonio, clare ob oculos ponitur. Authore Petro Liechtenstein. Una cum sufficienti indice. Capitum in singulis libris comprehensorum, quo lector quaestionem oblatam facilius inueniat. <br />
<br />
Basileae, ex officina Henricpetrina, Mars 1571, [26]+586 p., in-fol. <br />
<br />
1-410 Haly Abenragel, De iudiciis astrorum <br />
<br />
411-586 Liber novem iudicum <br />
<br />
C.IV.III.25 (Venise, 1507) <br />
<br />
Abrahe Auenaris Iudei astrologi peritissimi in re iudiciali opera ab excellentissimo philosopho Petro de Abano post accuratam castigationem in Latinum traducta. Introductorium quod dicitur principum sapientie. Liber rationum. Liber natiuitatum et reuolutionum earum. Liber interrogationum. Liber electionum. Liber luminarium et est de cognitione diei cretici seu de cognitione cause crisis. Liber coniunctionum planetarum et reuolutionum annorum mundi qui dicitur de mundo uel seculo. Tractatus insuper quidam particulares eiusdem Abrahe. Liber de consuetudinis in iudiciis astrorum et est centiloquium Bethen breue admodum. Eiusdem de horis planetarum [ces deux derniers titres font défaut]. <br />
<br />
Venetiis, Petrus Lichtenstein, mai 1507, 91 f. (numérotés en chiffres romains), in-4°. <br />
<br />
2r-31v Abraham ibn Ezra, Principium sapientie (ou Liber introductorius) <br />
<br />
32r-44r Abraham ibn Ezra, Liber de rationibus <br />
<br />
44v-60v Abraham ibn Ezra, De nativitatibus et revolutionibus earum <br />
<br />
60v-67r Abraham ibn Ezra, De interrogationibus <br />
<br />
67r-71r Abraham ibn Ezra, De electionibus <br />
<br />
71v-75v Abraham ibn Ezra, Liber luminarium <br />
<br />
76r-85r Abraham ibn Ezra, De mundo vel seculo (ou Tractatus de coniunctionibus et annorum revolutionibus mundanorum) <br />
<br />
85r-91v Abraham ibn Ezra, Tractatus particulares <br />
<br />
C.IV.III.26 (Nuremberg, 1540) <br />
<br />
Albubatris astrologi diligentissimi, Liber genethliacus, sive de nativitatibus, non solum ingenti rerum scitu dignarum copia, uerum etiam iucundissimo illarum ordine conspicuus. <br />
<br />
Norimbergae, apud Ioh. Petreium, 1540, [74] f., in-4°. <br />
<br />
a1r-[s6r] Albubater, De nativitatibus <br />
<br />
C.IV.III.27 (Venise, 1515) <br />
<br />
Albumasar de magnis coniunctionibus annorum revolutionibus ac eorum profectionibus, octo continens tractatus. <br />
<br />
Venetiis, Mandalo et expensis Melchiorem Sessa, per Iacobum Pentium de Leucho, mai 1515, [94] f., in-8°. <br />
<br />
a2r-[m6r] Albumasar, De magnis coniunctionibus <br />
<br />
C.IV.III.28 (Paris, 1521) <br />
<br />
Alcabitii ad magisterium iudiciorum astrorum isagoge, commentario Ioannis Saxonii declarata. Parisiis, Vaenundatur a Simone Colinaeo apud scholas decretorum, juillet 1521, 94 f., in-8°. <br />
<br />
1v-29v Alcabitius, Introductorius <br />
<br />
29v-94r Jean de Saxe, Commentum super textu Alcabitii <br />
<br />
C.IV.III.30 (Frankfurt, 1577) <br />
<br />
Apomasaris apotelesmatica siue de significatis et eventis insomniorum, ex Indorum, Persarum, Aegyptiorum disciplina. Depromptus ex Io. Sambuci V.C. bibliotheca liber, Io. Leunclaio interprete. <br />
<br />
Francofurti, Excudebat Andreas Wechelus, 1577, [14]+405+[10] p., in-8°. <br />
<br />
1-405 (Pseudo- ?)Albumasar, Apotelesmata sive de significatis et eventis insomniorum liber <br />
<br />
C.IV.III.34 (Nuremberg, 1582) <br />
<br />
Astrologica. Quorum titulos uersa pagella indicabit. H. Eob. Hessi. [p. 1, 2e partie: Ioachimus Camerarius Andreae Perlachio praestanti astrologo s.]. <br />
<br />
Norimbergae, apud Io. Petreium, 1582, [12]+46+55 p., in-4°. <br />
<br />
1-46 Joachim Camerarius, Astrologica [texte grec] <br />
<br />
1-55 Joachim Camerarius, Astrologica [texte latin] <br />
<br />
C.IV.III.65 (Nuremberg, 1549) <br />
<br />
Messahalae antiquissimi inter Arabes astrologi, libri tres, nunc primum illustris principis ac domini D. Georgii Ernesti comitis Hennenbergensis celebri famae ac gloriae dicati, & editi a Ioachimo Hellero Noribergensium Mathematico. Liber primus de reuolutione annorum mundi. Liber secundus, de significatione planetarum in natiuitatibus. Liber tertius, de receptione. Singulorum librorum capita initis ipsorum praefixa inuenies. <br />
<br />
Norimbergae, apud Ioannem Montanum & Ulricum Neuberum, 1549, [70] f., in-4°. <br />
<br />
Bir-Fiiv Messahallah, In revolutionibus annorum mundi <br />
<br />
Fiiir-Giiiv Messahallah, Epistola de rebus eclipsium <br />
<br />
[Givr]-Liir Messahallah, De significationibus planetarum in nativitate <br />
<br />
Liir-Liiiv Messahallah, De cogitationibus <br />
<br />
[Livr]-Riiiv Messahallah, De receptione planetarum (ou De interrogationibus) <br />
<br />
C.IV.III.96 (Bâle, 1578) <br />
<br />
Hieronymi Cardani, In Cl. Ptolemaei De astrorum iudiciis, aut (ut vulgo appellant) quadripartitae constructionis Lib. IIII, commentaria, ab autore postremum castigata, & locupletata. His accesserunt, eiusdem Cardani, De septem erraticarum stellarum qualitatibus atque uiribus liber posthumus, ante non uisus. Geniturarum item XII ad hanc scientiam recte exercendam obseruatu utilium, exempla. Item, Cunradi Dasypodii, mathematici Argent., Scholia et resolutiones seu tabulae in lib. IIII apotelesmaticos Cl. Ptolemaei, una cum <br />
aphorismis eorundem librorum. Denique breuis explicatio astronomici horologi Argentoratensis, ad ueri & exacti temporis inuestigationem extructi. <br />
<br />
Basileae, ex officina Henricpetrina, septembre 1578, [16]+838 p. [les p. 513-600 et 761-762 sont manquantes], in-8°. <br />
<br />
1-94 Jérôme Cardan, De septem Erraticis stellis liber <br />
<br />
97-510 Ptolémée, Quadripartitum (avec commentaire de Jérôme Cardan) <br />
<br />
601-715 Jérôme Cardan, Geniturarum exempla <br />
<br />
717-758 Conrad Dasypodius, Scholia in Claudii Ptolemaei quatuor libros apotelesmaticos <br />
<br />
764-832 Conrad Dasypodius, IIII libros Cl. Ptolemaei, De astrorum iudiciis siue Apotelesmaticos, Resolutiones <br />
<br />
833-838 Conrad Dasypodius, Aphorismi astrologici ad lectionem Apotelesmaton Ptolomaei <br />
<br />
C.IV.III.97 (Bâle, 1551) <br />
<br />
Iulii Firmici Materni Iunioris Siculi V.C. ad Mavortium Lollianum, Astronomicon libri VIII, per Nicolaum Prucknerum astrologum nuper ab innumeris mendis uindicati.His accesserunt, Claudii Ptolemaei Pheludiensis Alexandrini [apotelesmaton] quod Quadripartitum uocant, lib. IIII. De inerrantium stellarum significationibus, lib. I. Centiloquium eiusdem. Ex Arabis et Chaldaeis: Hermetis uetustissimi astrologi centum aphoris. lib. I. Bethen Centiloquium. Eiusdem de horis planetarum liber alius. Almanzoris astrologi propositiones ad Saracenorum regem. Zahelis Arabis de electionibus lib. I. Messahalah de ratione circuli & stellarum, & <br />
qualiter in hoc seculo operentur, lib. I. Omar de natiuitatibus. Marci Manilii poetae disertissimi Astronomicon lib. V. Postremo, Othonis Brunfelsii de diffinitionibus & terminis astrologiae libellus isagogicus. <br />
<br />
Basileae, per Ioannem Hervagium, avril 1551, [12]+244+227 p. [pages numérotées 98, 109- 112, 115, 114-115, 106- dans la 2e partie mais sans que le texte en soit affecté; les textes concernés sont marqués d’un astérisque * ci-dessous], in-6°. <br />
<br />
1-244 Firmicus Maternus, Mathesis <br />
<br />
1-74 Ptolémée, Quadripartitum <br />
<br />
74-78 Pseudo-Ptolémée, Centiloquium <br />
<br />
79-84 Pseudo-Ptolémée, Inerrantium stellarum significations <br />
<br />
85-89 Hermès, Centiloquium <br />
<br />
89-93 Bethen, Centiloquium <br />
<br />
*93-110 Capitula Almansoris <br />
<br />
110-112 Bethen, De horis planetarum (et de ortu triplicitarum) <br />
<br />
*112-114 Zael, De electionibus <br />
<br />
115-118 <br />
<br />
Messahallah, Epistola de rebus eclipsium <br />
<br />
118-143 Omar, De nativitatibus <br />
<br />
144-224 Manilius, Astronomica <br />
<br />
C.IV.III.98 (Bâle, 1570) <br />
<br />
C. Iulii Hygini, Augusti liberti, fabularum liber, Ad omnium poetarum lectionem mire necessarius, & nunc denuo excusus. Eiudem poeticon astronomicon libri quatuor. Quibus accesserunt similes argumenti. Palaephati De fabulosis narrationibus liber I. F. Fulgentii Placiadis episcopi Carthaginensis mythologiarum libri III. Eiusdem De uocum antiquarum interpretatione liber I. Phurnuti De natura deorum, siue poeticarum fabularum allegoricis, speculatio. Albrici philosophi de deorum imaginibus liber. Arati [Phaenomena] fragmentum, <br />
Germanico Caesare interprete. Eiusdem Phaenomena graece, cum interpretatione Latina. Procli De sphaera libellus, Graece & Latine. Index rerum & fabularum, in his omnibus scitu dignarum, copiosissimus. <br />
<br />
Basileae, ex officina Hervagiana, per Eusebium Episcopum, août 1570, [8]+251+[26] p., in-6°. <br />
<br />
1-54 Hygin, Fabulae <br />
<br />
54-101 Hygin, De astronomia <br />
<br />
102-118 Palaephatus, De non credendis fabulosis narrationibus opusculum <br />
<br />
119-142 Fulgence, Mythologiae <br />
<br />
142-145 Fulgence, Vocum antiquarum interpretatio <br />
<br />
145-164 Phornutus, Speculatio de deorum natura <br />
<br />
164-170 Albricus, De deorum imaginibus libellus <br />
<br />
171-199 Germanicus, Aratea <br />
<br />
200-241 Aratus, Phaenomena [textes grec et latin] <br />
<br />
243-251 Proclus, Sphaera [textes grec et latin] <br />
<br />
C.IV.III.102 (Bâle, 1559) <br />
<br />
(…). In Claudii Ptolemaei Quadripartitum enarrator ignoti nominis, quem tamen Proclum fuisse quidam existimant. Item (…). Porphyrii philosophi introductio in Ptolemaei opus de effectibus astrorum. Praeterea Hermetis philosophi de revolutionibus nativitatum libri duo, incerto interprete. <br />
<br />
Basileae, ex officina Petriana, septembre 1559, [24]+279 p., in-6°. <br />
<br />
1-180 Proclus, <Commentaire sur le Quadripartitum de Ptolémée> (textes grec et latin) <br />
<br />
181-204 Porphyre, Introductio in Claudii Ptolomaei opus de effectibus astrorum <br />
<br />
205-279 Hermès, De revolutionibus nativitatum</div><div style="font-family: Georgia,"Times New Roman",serif; text-align: center;"><br />
<b>3. Index des noms et des titres </b><br />
<br />
[Anonyme,] Capitula Almansoris: C.II.III.298c; C.IV.III.97<br />
[Anonyme,] Liber novem iudicum: C.IV.III.24 <br />
<br />
Abraham ibn Ezra, De electionibus: C.IV.III.25<br />
Abraham ibn Ezra, De interrogationibus: C.IV.III.25<br />
Abraham ibn Ezra, De mundo vel seculo (ou Tractatus de coniunctionibus et annorum revolutionibus mundanorum) : C.IV.III.2<br />
Abraham ibn Ezra, De nativitatibus et revolutionibus earum: C.IV.III.25<br />
Abraham ibn Ezra, Liber de nativitatibus: C.IV.III.21<br />
Abraham ibn Ezra, Liber de rationibus: C.IV.III.25<br />
Abraham ibn Ezra, Liber luminarium: C.IV.III.25<br />
Abraham ibn Ezra, Principium sapientie (ou Liber introductorius): C.IV.III.25<br />
Abraham ibn Ezra, Tractatus particulares: C.IV.III.25<br />
Albert le Grand (Pseudo-), De mirabilibus mundi: C.III.III.4<br />
Albert le Grand (Pseudo-), De secretis mulierum: C.III.III.4<br />
Albert le Grand (Pseudo-), Liber aggregationis (ou Liber secretorum de virtutibus herbarum, lapidum et animalium quorundam): C.III.III.4<br />
Albricus, De deorum imaginibus libellus: C.III.III.117 ; C.IV.III.98<br />
Albubater, De nativitatibus: C.IV.III.26<br />
Albumasar (?), Apotelesmata sive de significatis et eventis insomniorum liber: C.IV.III.30<br />
Albumasar, De magnis coniunctionibus: C.IV.III.27<br />
Alcabitius, Introductorius: C.IV.III.28<br />
Aratus, Phaenomena [textes grec et latin]: C.IV.III.98 <br />
<br />
Bethen, Centiloquium: C.II.III.298c; C.IV.III.97<br />
Bethen, De horis planetarum (et de ortu triplicitarum): C.II.III.298c; C.IV.III.97 <br />
<br />
Conrad Dasypodius, Scholia in Claudii Ptolemaei quatuor libros apotelesmaticos: C.IV.III.96<br />
Conrad Dasypodius, IIII libros Cl. Ptolemaei, De astrorum iudiciis siue Apotelesmaticos, Resolutiones: C.IV.III.96<br />
Conrad Dasypodius (?), Aphorismi astrologici ad lectionem Apotelesmaton Ptolomaei: C.IV.III.96 <br />
<br />
Firmicus Maternus, Mathesis: C.IV.III.97<br />
Fulgence, Liber de expositione Virgillianae: C.III.III.117<br />
Fulgence, Mythologiae: C.III.III.117; C.IV.III.98<br />
Fulgence, Vocum antiquarum interpretatio: C.IV.III.98 <br />
<br />
Germanicus, Aratea: C.IV.III.98 <br />
<br />
Haly Abenragel, De iudiciis astrorum: C.IV.III.24<br />
Haly Abenrudian, <Commentaire sur le Quadripartitum de Ptolémée> (cf. Ptolémée)<br />
Henri Bate de Malines, Compositio astrolabii: C.IV.III.21<br />
Hermès, Centiloquium: C.II.III.298c; C.IV.III.97<br />
Hermès, De revolutionibus nativitatum: C.IV.III.102<br />
Hermès, De stellis beibeniis: C.II.III.298c<br />
Hygin, De astronomia: C.III.III.117; C.IV.III.98<br />
Hygin, Fabulae: C.III.III.117; C.IV.III.98 <br />
<br />
Jean de Saxe, Commentum super textu Alcabitii: C.IV.III.28<br />
Jérôme Cardan, De septem Erraticis stellis liber; C.IV.III.96<br />
Jérôme Cardan, Geniturarum exempla: C.IV.III.96<br />
Jérôme Cardan, <Commentaire sur le Quadripartitum de Ptolémée> [cf. Ptolémée]<br />
Joachim Camerarius, Astrologica [textes grec et latin]: C.IV.III.34 <br />
<br />
Lactance, Argumenta metamorphoseon Ovidii: C.III.III.117 <br />
<br />
Manilius, Astronomica: C.IV.III.97<br />
Messahallah, De cogitationibus; C.IV.III.65<br />
Messahallah, De receptione planetarum (ou De interrogationibus): C.II.III.298c; C.IV.III.65<br />
Messahallah, De significationibus planetarum in nativitate; C.IV.III.65<br />
Messahallah, Epistola de rebus eclipsium: C.II.III.298c ; C.IV.III.65; C.IV.III.97<br />
Messahallah, In revolutionibus annorum mundi: C.II.III.298c; C.IV.III.65<br />
Michel Scot (Pseudo-), De secretis naturae: C.III.III.4 <br />
<br />
Omar, De nativitatibus: C.IV.III.97 <br />
<br />
Palaephatus, De non credendis fabulosis narrationibus opusculum: C.IV.III.98<br />
Phornutus, Speculatio de deorum natura: C.IV.III.98<br />
Porphyre, Introductio in Claudii Ptolomaei opus de effectibus astrorum [textes grec et latin]: C.IV.III.102<br />
Proclus, <Commentaire sur le Quadripartitum de Ptolémée> [textes grec et latin]: C.IV.III.102<br />
Proclus, Sphaera [textes grec et latin]: C.IV.III.98<br />
Proclus, Hypotyposis astronomicarum positionum: C.II.III.298b<br />
Ptolémée, Almageste: C.II.III.298b<br />
Ptolémée, Quadripartitum: C.II.III.298b ; C.IV.III.97<br />
Ptolémée, Quadripartitum (avec commentaire de Haly Abenrudian): C.II.III.298c<br />
Ptolémée, Quadripartitum (avec commentaire de Jérôme Cardan): C.IV.III.96<br />
Ptolémée (Pseudo-), Centiloquium : C.II.III.298b; C.IV.III.97<br />
Ptolémée (Pseudo-), Centiloquium (avec commentaire de Haly): C.II.III.298c<br />
Ptolémée (Pseudo-), Inerrantium stellarum significationes: C.II.III.298b; C.IV.III.97 <br />
<br />
Zael, De electionibus: C.II.III.298c; C.IV.III.97<br />
Zael, De interrogationibus: C.II.III.298c<br />
Zael, Introductorium: C.II.III.298c<br />
Zael, Liber temporum: C.II.III.298c<br />
Zael, 50 precepta: C.II.III.298c <br />
<br />
<b>4. Bibliographie astrologique de Franz Cumont </b><br />
<br />
«L’éternité des empereurs romains», in Revue d’Histoire et de Littérature Religieuses, 1, 1896, p. 435-452 <br />
<br />
«L’astrologue Palchos», in Revue de l’Instruction Publique en Belgique, in 40, 1897, p. 1-12 <br />
<br />
Catalogus Codicum Astrologorum Graecorum, éd. F. Cumont, F. Boll, e.a., Bruxelles, 1898-1953, 12 tomes en 20 vols. <br />
<br />
[avec C. Jullian], «A propos du calendrier astrologique des Gaulois», in Revue des Etudes Anciennes, 1902, p. 298-299 <br />
<br />
[avec P. Stroobant] «La date où vivait l’astrologue Julien de Laodicée», in Bulletin de l’Académie Royale de Belgique, Classe des Lettres et des Sciences Morales et Politiques, 1903, p. 554-574 <br />
<br />
«La polémique de l’Ambrosiaster contre les païens», in Revue d’Histoire et de Littérature Religieuses, 8, 1903, p. 417-440 <br />
<br />
«L’astrologie et la magie dans le paganisme romain», in Revue d’Histoire et de Littérature Religieuses, 11, 1906, p. 24-55 (réimpr. in Les religions orientales dans le paganisme romain, Paris, 1929, 4e éd., p. 196 et suivantes) <br />
<br />
«Jupiter summus exsuperantissimus» in Archiv für Religionswissenschqft, 9, 1906, p. 323-336 <br />
<br />
«L’ascension des âmes à travers les éléments représentés sur un cippe funéraire», in Jahreshefte des Österreiches Archaeologisches Institut, 12, 1909, p. 213-214 <br />
<br />
«Comment les Grecs connurent les tables lunaires des Chaldéens», in Florilegium Melchior de Vogüé, Paris, 1909, p. 159-165 <br />
<br />
«Le mysticisme astral dans l’Antiquité», in Bulletin de l’Académie Royale de Belgique, Classe des Lettres et des Sciences Morales et Politiques, 1909, p. 256-286 <br />
<br />
«La plus ancienne géographie astrologique», in Klio, 9, 1909, p. 263-273 <br />
<br />
«La théologie solaire du paganisme romain», in Mémoires de l’Académie des Inscriptions et Belles-Lettres, 12, 1909 </div><div style="font-family: Georgia,"Times New Roman",serif; text-align: center;">«Babylon und die griechische Astronomie», in Neue Jahrbucher, 27, 1911, p. 1-10 <br />
<br />
Astrology and Religion among the Greeks and Romans, New York-London, 1912, 208 p. (version française originale éditée par I. Tassignon, Astrologie et religion chez les Grecs et les Romains, Bruxelles-Rome, 2000, 174 p.) <br />
<br />
«Fatalisme astral et religions antiques», in Revue d’Histoire et de Littérature Religieuses, 3, 1912, p. 513-543 <br />
<br />
«Les anges du paganisme», in Revue de l’Histoire des Religions, 72, 1915, p. 159-182 <br />
<br />
«Astrologica», in Revue Archéologique, 5, 1916, p. 1-22 <br />
<br />
«Astrologues romains et byzantins. Balbillus, Antiochus et Rhetorius», in Mélanges d’Archéologie et d’Histoire de l’Ecole Française de Rome, 37, 1917-1918, p. 33-54 <br />
<br />
«Ecrits hermétiques, I : sur les douze lieux de la sphère», in Revue de Philologie, de Littérature et d’Histoire Anciennes, 42, 1918, p. 63-79 <br />
<br />
«Ecrits hermétiques, II : le médecin Thessalus et les plantes astrales d’Hermès Trismégiste», in Revue de Philologie, de Littérature et d’Histoire Anciennes, 42, 1918, p. 85-108 <br />
<br />
«Un mythe pythagoricien chez Posidonius et Philon», in Revue de Philologie, de Littérature et d’Histoire Anciennes, 43, 1919, p. 78-85 <br />
<br />
«Zodiacus», in Dictionnaire des antiquités grecques et romaines, éd. Ch. Daremberg, E. Saglio, V, Paris, 1919, p. 1046-1062 <br />
<br />
«Jupiter Héliopolitain et les divinités des planètes», in Syria, 2, 1921, p. 40-46 <br />
<br />
«La fin du monde selon les mages occidentaux», in Revue de l’Histoire des Religions, 103, 1931, p. 29-96 <br />
<br />
«Antiochos d’Athènes et Porphyre», in Annuaire de l’Institut de Philologie et d’Histoire Orientales ( = Mélanges Bidez), 2, 1933-1934, p. 135-156 <br />
<br />
«Adonis et Canicule», in Syria, 16, 1935, p. 46-50 <br />
<br />
«Les noms des planètes chez les Grecs», in L’Antiquité Classique, 4, 1935, p. 5-45 <br />
<br />
«Les ‘Prognostica de decubitu’ attribués à Galien», in Bulletin de l’Institut Historique Belge de Rome, 15, 1935, p. 119-131 <br />
<br />
«L’Egypte des Ptolémées d’après les astrologues», in Comptes Rendus de l’Académie des Inscriptions et Belles-Lettres, 1937, p. 226-227 <br />
<br />
L’Egypte des astrologues, Bruxelles, 1937 <br />
<br />
«Deux monuments funéraires romains à symboles astraux», in Comptes Rendus de l’Académie des Inscriptions et Belles-Lettres, 1939, p. 449 <br />
<br />
«Les mystères de Samothrace et l’année caniculaire», in Comptes Rendus de l’Académie des Inscriptions et Belles-Lettres, 1943, p. 469 <br />
<br />
[avec J. Bidez] Les mages hellénisés, Zoroastre, Ostanès et Hystape, Paris, 1938 <br />
<br />
Lux perpetua, Paris, 1949 </div></div>César Augusto - Astrólogohttp://www.blogger.com/profile/18165170322703432861noreply@blogger.com