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Journal articles on the topic 'Ancient times and astrology'

Author: Grafiati

Published: 13 December 2022

Last updated: 27 January 2023

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1

Edscorn, Steven R. "Book Review: Astrology Through History: Interpreting the Stars from Ancient Mesopotamia to the Present." Reference & User Services Quarterly 59, no. 1 (December 11, 2019): 81. http://dx.doi.org/10.5860/rusq.59.1.7234.

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This work differs from most existing reference works about astrology in two significant ways. First, as the title suggests, the focus is historical, tracing significant developments in astrology from ancient times to present and in a variety of cultures. Second, this work approaches astrology from a standpoint that is neither skeptical nor apologetic. The work would be as interesting to the critical skeptic as to the enthusiastic adherent. This work is an exploration of human attempts to find meaning in the heavenly bodies we observe in the sky.

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2

Sharma, S. "Taurus Lagna Impacts on Diabetes in Medical Astrology." International Journal for Research in Applied Science and Engineering Technology 9, no. VIII (August 15, 2021): 696. http://dx.doi.org/10.22214/ijraset.2021.37456.

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Astrology is a divine, ancient and very ancient art. This astrological art is based on the movements of the sun, moon and all kinds of planets, and is an advanced phenomenon based on the properties of the stars in outer space. In ancient times kings were well versed in medicine and astrology. Astrologers and physicians were regularly featured in the royal court. Star, Thithi etc. were also seen for surgical treatment. In this, the astrologers were the ones who handled the medicine very well. Based on this, they predicted the harm to the country, knew the disease coming through it and treated the medical system accordingly. This study, entitled ‘Diabetes in Medical Astrology’, provides a comprehensive overview of the patients being treated for diabetes in hospitals and the medications available and the purpose of this study is to find out the horoscopes of the planets that cause their diseases by getting their horoscopes, and how astrology and the structure of the planets can help them to know who will be affected by diabetes in the future and how to protect themselves from it.

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Chen, Ting, and Lingfeng Lü. "Astronomical or political: Interpretation of comets in times of crisis in Qing China." Journal for the History of Astronomy 53, no. 1 (February 2022): 13–26. http://dx.doi.org/10.1177/00218286211070275.

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By the late Qing dynasty, Western scientific learning had been disseminated among the Chinese literati. However, astronomical knowledge was still interpreted in the traditional Chinese astrological manner and served as an instrument in political affairs, especially in times of crisis. This paper examines controversies over astronomical observations between the proponents of traditional astrology and Western learning by presenting two cases of comet sightings. The first case is of a comet sighting between 1880 and 1882, and the second is of comets sighted before the Chinese Revolution of 1911. The reasons for the recurrence of ancient cometary prognostication in the early 20th century, when modern knowledge of comets was widespread in China, were explored as well.

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Murgea, Aurora. "Mercury Retrograde Effect in Capital Markets: Truth or Illusion?" Timisoara Journal of Economics and Business 9, no. 1 (June 1, 2016): 49–61. http://dx.doi.org/10.1515/tjeb-2016-0004.

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Abstract From the most ancient times, the astrological beliefs have played an important role in human history, thinking, world-views, language and other elements of social culture. The practice of relating the movement of celestial bodies to events in financial markets is relatively newer but despite the inconsistency between financial astrology and standard economic or financial theory, it seems to be largely spread among capital market traders. This paper evaluates one of the astrological effects on the capital market, more precisely the Mercury retrograde effect on US capital market. Despite the fact that it is just an optical illusion the astrological tradition says that Mercury retrograde periods are characterized by confusion and miscommunications. The trades could be less effective, the individuals more prone to make mistakes so there is a long-held belief that it is better to avoid set plans during Mercury retrograde, signing contracts, starting new ventures or open new stock market positions. The main findings of this study are lower return’s volatilities in the Mercury retrograde periods, inconsistent with the astrologic theories assumptions but consistent with the idea that trader’s beliefs in Mercury retrograde effect could change the market volatility exactly in the opposite sense than the predicted one.

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Gubergrits, N. B., N. V. Byelyayeva, and K. Y. Linevska. "Early concepts of nutrition, digestion, diseases of the gastrointestinal tract and their treatment: mysticism, astrology, bloodletting, and leeches." Modern Gastroenterology, no. 3—4 (September 29, 2022): 59–63. http://dx.doi.org/10.30978/mg-2022-3-59.

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The secrets that veiled alchemy with mysticism were passed down from the members of the fraternal order associations to the physicists and pharmacists, and are still preserved to a certain extent among these professionals. Their preparations were exotic and included a wide range of medicines to treat many diseases. Thus, the so‑called «golden solution», presented as a universal cure, was marketed under the name of the «Solar elixir».In ancient times, presence of parasites, such as worms or their eggs, was one of the objective signs of the disease. Their revealing led to conclusions about the devil’s possession as a result of sin. Thus, treatment included not only extraction of parasites through the anus or skin ulcers but also the prayers and potions to exorcise evil spirits.While cosmology, divination and biblical prophecy dominated the assessment of health status and were used to predict the likelihood of a successful outcome of treatment, the results of research by anatomists and physiologists of the 16th and 17th centuries made it possible to give rise to an understanding of the relationship between body structure and function. The application of the principle that structure governs function, while function is influenced by structure according to the concept of total integration of the organism allowed the researchers of that time to unravel some of the mysteries of the organism and led to certain advances in the medical field.Medical bloodletting was applied in almost all cultures and societies. It was based on the concept that the removal of a certain amount of blood ensures a faster recovery of the patient in several diseases. There were three main techniques of bloodletting: phlebotomy — opening a vein to let blood out; cupping, which was used in young, elderly and weak patients who could not tolerate phlebotomy; the use of leeches. However, leeches were the most popular. Anticoagulants secreted by the leech into the blood slow down healing and scarring. This property is especially useful for repairing damaged tissues without scarring, and therefore is of particular interest for plastic surgery.

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Du, Lang, Yue Sheng, and Jianing Wang. "Site selection of ecological buildings from the perspective of Chinese geomantic omen." E3S Web of Conferences 308 (2021): 02023. http://dx.doi.org/10.1051/e3sconf/202130802023.

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Geomantic theory is a natural science integrating geophysics, hydrogeology, astrology, meteorology, environmental landscape science, architecture, ecology, and human life information science. Its purpose is to carefully examine and understand the natural environment, to use and transform the nature, to create a good living environment, to win the best time, place, and people, to achieve the perfect realm of the unity of nature and man. In today’s rapid economic development and social progress, how to effectively combine architectural geomantic omen with contemporary architectural design is the concrete embodiment of modern geomantic omen culture keeping pace with The Times, and is also an important subject faced by Chinese traditional culture to benefit contemporary people and promote economic development. This paper combines Chinese geomantic omen with modern architecture and discusses the site selection of modern architecture under the guidance of geomantic omen based on the current ecological environment construction. This paper studies the site selection of ecological buildings under the guidance of geomantic omen, which provides a new idea for the application of ancient geomantic omen in the future site selection of buildings. To treat Chinese geomantic culture correctly, Chinese architecture, as the carrier of Chinese culture, should inherit critically, explore its scientific essence, and use the past for the present or use it with a little modification. This paper attempts to learn from the traditional Chinese geomantic concepts, such as wind, air, sunshine, water, and so on, and apply them to the current ecological building site selection. According to the natural environment analysis, starting from the current actual environment, applying ancient geomantic in modern construction site, adjust measures to local conditions, such as mountain gives a new meaning, while retaining the maximum illumination area, environment, plant more traditional geomantic meaning, create more appropriate, good living environment, also accord with the demand of the national ecological construction. In this paper, the attitude of advancing with The Times to look at geomancy, let geomancy theory towards the direction of the development of the real society, which is the contemporary people to study geomancy, promote geomancy theory, use geomantic omen for the benefit of modern architecture of the main task.

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7

North, John. "Book Review: Astrology without Mathematics: Ancient Astrology." Journal for the History of Astronomy 27, no. 1 (February 1996): 81–82. http://dx.doi.org/10.1177/002182869602700109.

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8

Kemp, Simon. "Personality in ancient astrology." New Ideas in Psychology 6, no. 3 (January 1988): 267–72. http://dx.doi.org/10.1016/0732-118x(88)90036-0.

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9

Gawrońska-Oramus, Beata. "Ficino And Savonarola Two Faces of the Florence Renaissance." Roczniki Humanistyczne 66, no. 4 SELECTED PAPERS IN ENGLISH (October 23, 2019): 63–86. http://dx.doi.org/10.18290/rh.2018.66.4-3e.

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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 61 (2013), issue 4. Analysis of the mutual relations between the main intellectual and spiritual authority of the Plato Academy—Marsilio Ficino on the one hand, and Girolamo Savonarola, whose activity was a reaction to the secularization of de Medici times on the other, and a thorough study of their argument that turned into a ruthless struggle, are possible on the basis of selected sources and studies of the subject. The most significant are the following: Savonarola, Prediche e scritti; Guida Spirituale—Vita Christiana; Apologetico: indole e natura dell'arte poetica; De contempt mundi as well as Ficino’s letters and Apologia contra Savonarolam; and also Giovanni Pica della Mirandoli’s De hominis dignitate. The two adversaries’ mutual relations were both surprisingly similar and contradictory. They both came from families of court doctors, which gave them access to broad knowledge of man’s nature that was available to doctors at those times and let them grow up in the circles of sophisticated Renaissance elites. Ficino lived in de Medicis' residences in Florence, and Savonarola in the palace belonging to d’Este family in Ferrara. Ficino eagerly used the benefits of such a situation, whereas Savonarola became an implacable enemy of the oligarchy that limited the citizens’ freedom they had at that time, and a determined supporter of the republic, to whose revival in Florence he contributed a lot. This situated them in opposing political camps. They were similarly educated and had broad intellectual horizons. They left impressive works of literature concerned with the domain of spirituality, philosophy, religion, literature and arts, and their texts contain fewer contradictions than it could be supposed. Being priests, they aimed at defending the Christian religion. Ficino wanted to reconcile the religious doctrine with the world of ancient philosophy and in order to do this he did a formidable work to make a translation of Plato’s works. He wanted to fish souls in the intellectual net of Plato’s philosophy and to convert them. And it is here that they differed from each other. Savonarola’s attitude towards the antiquity was hostile; he struggled for the purity of the Christian doctrine and for the simplicity of its followers’ lives. He called upon people to repent and convert. He first of all noticed an urgent need to deeply reform the Church, which led him to an immediate conflict with Pope Alexander VI Borgia. In accordance with the spirit of the era, he was interested in astrology and prepared accurate horoscopes. Savonarola rejected astrology, and he believed that God, like in the past, sends prophets to the believers. His sermons, which had an immense impact on the listeners, were based on prophetic visions, especially ones concerning the future of Florence, Italy and the Church. His moral authority and his predictions that came true, were one of the reasons why his influence increased so much that after the fall of the House of Medici he could be considered an informal head of the Republic of Florence. It was then that he carried out the strict reforms, whose part were the famous “Bonfires of the Vanities.” Ficino only seemingly passively observed the preacher’s work. Nevertheless, over the years a conflict arose between the two great personalities. It had the character of political struggle. It was accompanied by a rivalry for intellectual and spiritual influence, as well as by a deepening mutual hostility. Ficino expressed it in Apologia contra Savonarolam written soon after Savonarola’s tragic death; the monk was executed according to Alexander VI Borgia’s judgment. The sensible neo-Platonist did not hesitate to thank the Pope for liberating Florence from Savonarola’s influence and he called his opponent a demon and the antichrist deceiving the believers. How deep must the conflict have been since it led Ficino to formulating his thoughts in this way, and how must it have divided Florence's community? The dispute between the leading moralizers of those times must have caused anxiety in their contemporaries. Both the antagonists died within a year, one after the other, and their ideas had impact even long after their deaths, finding their reflection in the next century’s thought and arts.

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10

Taub, Liba. "Book Review: Ancient Astrology in Outline, a Brief History of Ancient Astrology." Journal for the History of Astronomy 40, no. 2 (May 2009): 227–29. http://dx.doi.org/10.1177/002182860904000213.

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11

Beck (book author), Roger, and Katharina Volk (review author). "A Brief History of Ancient Astrology." Aestimatio: Critical Reviews in the History of Science 3 (December 21, 2015): 163–66. http://dx.doi.org/10.33137/aestimatio.v3i0.25786.

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12

Lehoux, Daryn. "Observation and prediction in ancient astrology." Studies in History and Philosophy of Science Part A 35, no. 2 (June 2004): 227–46. http://dx.doi.org/10.1016/j.shpsa.2003.12.009.

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13

Greene, Yvonne. "Astrology: Beyond Belief." Culture and Dialogue 4, no. 1 (July 22, 2016): 214–21. http://dx.doi.org/10.1163/24683949-12340011.

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Political or so-called “Mundane Astrology,” which involves looking at the charts of organizations or countries, is one of my interests. The interplay of the planets when observing events around the globe can be enlightening. Additionally, it is interesting to observe the solar/lunar cycle and its apparent effects on humanity and the natural world, in general. This essay will hopefully allow the reader to gain a new perspective on a very ancient and much misunderstood subject.

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14

Hand, Robert. "Signs as Houses (Places) in Ancient Astrology." Culture and Cosmos 11, no. 1 and 2 (October 2007): 135–62. http://dx.doi.org/10.46472/cc.01211.0215.

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15

Leimlehner, Astrid B. "Ancient Deities and New Meanings: The Role of Myths in Twentieth-Century Astrology." Culture and Cosmos 22, no. 1 (June 2018): 58–63. http://dx.doi.org/10.46472/cc.0122.0209.

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This paper examines a peculiar notion of divinity: the observation that authors of twentieth century astrology books recount myths of ancient Greek deities. These old stories seem to contradict the often cited ‘new’ psychological nature of Western astrology since the 1920s following the influence of C. G. Jung’s psychology. On a larger scale, this observation has the potential to blur the boundaries between so-called ‘traditional’ and ‘psychological’ astrology. And yet astrological authors had their reasons for including Greek mythology in their books. The task of this paper is to flesh out the role that ancient deities play in – putatively – new astrological concepts using examples of the German astrologer Olga von Ungern-Sternberg (1895-1997).

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Robyn, Elisa. "Judaism and Evolutionary Astrology: Insights from a Jewish Astrologer." Socio-Historical Examination of Religion and Ministry 2, no. 1 (March 27, 2020): 218–26. http://dx.doi.org/10.33929/sherm.2020.vol2.no1.10.

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While the Torah instructs Jews not to practice soothsaying or divination, the Talmud includes several discussions about the power of astrology with many Rabbis even arguing that the use of astrology is both permitted and meaningful. Add to this discrepancy the numerous astrological mosaics on the floors of ancient synagogues, as well as certain Kabbalistic practices, and it becomes clear why there is confusion within the Jewish community. This article examines Jewish perspectives on evolutionary astrology throughout Jewish history and its link to current mystical applications.

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17

Quinn, Dennis P. "Early Christianity and Ancient Astrology â By Tim Hegedus." Religious Studies Review 35, no. 4 (December 2009): 270. http://dx.doi.org/10.1111/j.1748-0922.2009.01387_6.x.

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18

von Lieven, Alexandra. "The Religious Sciences in Ancient Egypt." Journal of Ancient Near Eastern History 8, no. 1-2 (April 22, 2021): 181–201. http://dx.doi.org/10.1515/janeh-2020-0013.

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Abstract Within the Ancient Egyptian temple, science was an important occupation for certain specialized priests. Two fields particularly well documented are astronomy and astrology on the one hand, and medicine on the other. For the medical practitioners, namely the Sakhmet priest and the Leader of Serqet, there are even special manuals for their use attested. The paper presents some of the evidence and discusses it within its cultural context.

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Hannah, Robert. "Book Review: Astrology in the West, the Dawn of Astrology: A Cultural History of Western Astrology, vol. I: The Ancient and Classical Worlds." Journal for the History of Astronomy 40, no. 3 (August 2009): 350–51. http://dx.doi.org/10.1177/002182860904000309.

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20

Macías Villalobos, Cristóbal, and Delia Macías Fuentes. "Las fuentes de la astrología durante el Renacimiento: algunas consideraciones." Fortunatae. Revista Canaria de Filología, Cultura y Humanidades Clásicas, no. 32 (2020): 361–85. http://dx.doi.org/10.25145/j.fortunat.2020.32.24.

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During the Renaissance period, the recovery of the main texts of ancient astrology, particularly Ptolemy, made possible a movement to reform pseudoscience that sought to eliminate allelements of medieval origin, linked to Arabic astrology. However this target was not achieved, motivated by limitations in Ptolemaic doctrines. In this paper we will analyze some of the main sources from which astrological practice was nurtured mainly during the 15th and 16th centuries, and in what way they contributed to shaping the astrological art of that time.

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Simonov, R. A., and E. R. Simonova. "Perception of the «inclined hour» in Ancient Russian culture and the magic planetary hour in our time." Язык и текст 4, no. 1 (2017): 48–53. http://dx.doi.org/10.17759/langt.2017040105.

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The article considers the medieval and ancient astronomical concept "variable hour", used in astrology. Acquired in Russia before the XVI century, this point of view, rather than a modern (permanent) hour, lasting 60 minutes.

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22

Roick, Matthias. "A History of Western Astrology. Vol. 1 The Ancient World." European Review of History: Revue europeenne d'histoire 18, no. 4 (August 2011): 625–27. http://dx.doi.org/10.1080/13507486.2011.591117.

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23

Neugebauer, Otto. "The History of Wretched Subjects." Culture and Cosmos 1, no. 02 (October 1997): 5–6. http://dx.doi.org/10.46472/cc.0201.0207.

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In the last issue of Isis (vol. 41, 125-126, p.374) there is a short review by Professor Sarton of a recent publication by E.S.Drower of the Mandean ‘Book of the Zodiac’ which is characterized by the reviewer as ‘a wretched collection of omens, debased astrology and miscellaneous nonsense’. Because this factually correct statement1 does not tell the whole story, I want to amplify it by a few remarks to explain to the reader why a serious scholar might spend years on the study of wretched subjects like ancient astrology.

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Hegedus, Tim. "The Magi and the Star in the Gospel of Matthew and Early Christian Tradition." Articles spéciaux 59, no. 1 (April 22, 2003): 81–95. http://dx.doi.org/10.7202/000790ar.

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Abstract The Matthean pericope (2.1-12) of the Magi and the star of Bethlehem prompted a variety of responses among early Christian commentators of the second to the fifth centuries. These responses reflect a range of attitudes among the early Christians towards astrology, which was a fundamental and pervasive aspect of ancient Greco-Roman religion and culture. Some early Christian writers repudiated astrology absolutely, while others sought to grant it some degree of accommodation to Christian beliefs and practices. Interpretations of the Matthean pericope offer an index to the range of such views. This paper examines the motifs of the Magi and of the star in Matthew 2.1-12 as well as a number of early Christian interpretations of the pericope as evidence of a pattern of ambivalence in early Christian attitudes toward Greco-Roman astrology.

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Lillqvist, Outi, and Marjaana Lindeman. "Belief in Astrology as a Strategy For Self-Verification and Coping With Negative Life-Events." European Psychologist 3, no. 3 (September 1998): 202–8. http://dx.doi.org/10.1027/1016-9040.3.3.202.

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This study investigated the role of astrology in self-concept verification and coping with negative life-events. Forty students in elementary courses of astrology, psychology, and German language rated their certainty about 20 self-describing attributes and three assumptions related to the self. The subjects were also asked to mark whether and how many times they had experienced particular crises and traumatic events. Participation in an astrology course, but not in psychology or German courses, verified the participant's self-concept by increasing certainty of the self-descriptive attributes and the assumptions of self-control and perceived luck. In addition, interest in astrology was positively correlated with the number of personal crises, but not with the number of past traumatic events. The motivational mechanisms underlying astrological beliefs and the enormous popularity of astrology are discussed.

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LEHOUX, DARYN. "Tomorrow's News Today: Astrology, Fate, and the Way Out." Representations 95, no. 1 (2006): 105–22. http://dx.doi.org/10.1525/rep.2006.95.1.105.

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ABSTRACT By looking in detail at the philosophical and technical intricacies of a set of ancient astrological theories and their treatment of issues of determinism and free will, I show that there are good reasons to question the grounds for a distinction between science and pseudoscience, modern and premodern.

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Kasak, Enn. "Ancient astrology as a common root for science and pseudo-science." Folklore: Electronic Journal of Folklore 15 (2000): 84–103. http://dx.doi.org/10.7592/fejf2000.15.ancient.

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Venter, Alexandra. "Ancient climes in ancient times." Trends in Microbiology 9, no. 7 (July 2001): 311. http://dx.doi.org/10.1016/s0966-842x(01)02114-x.

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Campion, Nicholas. "A Review of Academic Literature on Astrology: 1. The Ancient World." Alternative Spirituality and Religion Review 1, no. 2 (2010): 130–38. http://dx.doi.org/10.5840/asrr2010121.

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Reed, Annette Yoshiko. "ABRAHAM AS CHALDEAN SCIENTIST AND FATHER OF THE JEWS: JOSEPHUS, ANT. 1.154-168, AND THE GRECO-ROMAN DISCOURSE ABOUT ASTRONOMY/ASTROLOGY." Journal for the Study of Judaism 35, no. 2 (2004): 119–58. http://dx.doi.org/10.1163/157006304773787447.

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AbstractThis article analyzes Josephus' approach to Abraham and astronomy/astrology in Ant. 1.154-168. This retelling of Genesis 12 describes Abraham as inferring the one-ness of God from the irregularity of the stars, thereby implying his rejection of "the Chaldean science" for Jewish monotheism. Soon after, however, Josephus posits that the patriarch transmitted astronomy/astrology to Egypt, appealing to the positive connotations of this art for apologetic aims. Towards explaining the tension between these two traditions, I first map the range of early Jewish traditions about Abraham and the stars, and then consider the Hellenistic discourse about astral wisdom as the domain of ancient "barbarian" nations, as it shaped Hellenistic Jewish traditions that celebrate Abraham's astronomical/astrological skill. I conclude with Josephus' own cultural context, proposing that the attitudes towards astronomy/astrology among his Roman contemporaries may help to account for the ambivalence in his characterization of Abraham as both Chaldean scientist and father of the Jews.

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Kádár, Zoltán, Zsuzsanna Csibra, Péter Mayer, László Takács, and Gábor Hamza. "Könyvszemle." Antik Tanulmányok 46, no. 1-2 (June 1, 2002): 287–96. http://dx.doi.org/10.1556/anttan.46.2002.1-2.25.

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Gesztelyi Tamás: Antike Gemmen im Ungarischen Nationalmuseum. Budapest 2000. Barton, Tamsyn: Ancient Astrology. London 1994Parker, Victor: Untersuchungen zum Lelantischen Krieg und verwandten Problemen der frühgriechischen Geschichte. StuttgartSchubert, Christoph: Studien zum Nerobild in der Lateinischen Dichtung der Antike. Stuttgart und Leipzig 1998. Hausmaninger, H.-Selb, W: Römisches Privatrecht.Wien 2001.

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Arora, Nishi, Nidhi Shrivastava, and Ravi Shrivastav. "MUHURT GADNA (JYOTISH/ASTROLOGY) AND MICRO-TIME MANAGEMENT FOR STRESS REDUCTION." International Journal of Research -GRANTHAALAYAH 8, no. 8 (September 11, 2020): 386–88. http://dx.doi.org/10.29121/granthaalayah.v8.i8.2020.1271.

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Considering the fact, that ‘Time’ is the most important factor in human’s life, the author decided to work upon Muhurt gadna (micro-time calculation) and modern time management techniques to find a wayout for prevailing stress in the society. In this paper, ancient Indian texts of Jyotish (Astrology) were explored for the concept of Muhurt gadna. The author had gone through modern psychology books for time management skills. In this paper definition and reasons of stress are given. Importance of time management in reducing stress is also described. In the end it is concluded that ancient system of micro-time management with Muhurt gadna may prove a better option to reduce the stress and also to increase probability of achieving the goals.

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Rochberg, Francesca. "The History of Science and Ancient Mesopotamia." Journal of Ancient Near Eastern History 1, no. 1 (February 1, 2014): 37–60. http://dx.doi.org/10.1515/janeh-2013-0003.

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AbstractThis paper views the relevance of cuneiform texts to the history of science from inside, i.e., from the perspective of the available sources, as well as from outside, i.e., from the perspective of historians of science outside the field of Assyriology. It reviews some of the methodological problems that beset the reconstruction of science in the ancient Near East as well as a way forward, which acknowledges localism and pluralism as well the compelling continuity from cuneiform traditions of knowledge to later counterparts (astronomy, astrology, magic, astral-medicine). Cuneiform texts will not instantiate a universal or transcultural science but are essential if science is to be seen as embedded in culture and history.

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Bauer, Martin, and John Durant. "Belief in Astrology: a social-psychological analysis." Culture and Cosmos 1, no. 01 (June 1997): 55–71. http://dx.doi.org/10.46472/cc.0101.0211.

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Social scientists have suggested several different hypotheses to account for the prevalence of belief in astrology among certain sections of the public in modern times. It has been proposed: (1) that as an elaborate and systematic belief system, astrology is attractive to people with intermediate levels of scientific knowledge [the superficial knowledge hypothesis]; (2) that belief in astrology reflects a kind of 'metaphysical unrest' that is to be found amongst those with a religious orientation but little or no integration into the structures of organized religion, perhaps as a result of 'social disintegration' consequent upon the collapse of community or upon social mobility [the metaphysical unrest hypothesis]; and (3) that belief in astrology is prevalent amongst those with an 'authoritarian character' [authoritarian personality hypothesis]. The paper tests these hypotheses against the results of British survey data from 1988. The evidence appears to support variants of hypotheses (1) and (2), but not hypothesis (3). It is proposed that serious interest or involvement in astrology is not primarily the result of a lack of scientific knowledge or understanding; rather, it is a compensatory activity with considerable attractions to segments of the population whose social world is labile or transitional; belief in astrology may be an indicator of the disintegration of community and its concomitant uncertainties and anxieties. Paradoxical as it may appear, astrology may be part and parcel of late modernity.

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35

Nelson, Marc S. "Revisiting ancient times." American Journal of Emergency Medicine 14, no. 1 (January 1996): 113. http://dx.doi.org/10.1016/s0735-6757(96)90038-8.

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Susruth, Priyanka, and Rohini Purohit. "A BOOK REVIEW ON VEERASIMHA AVALOKAM- CLASSICAL TEXT ON MEDICAL ASTROLOGY." International Ayurvedic Medical Journal 8, no. 9 (September 23, 2020): 4541–43. http://dx.doi.org/10.46607/iamj3908092020.

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Medical astrology is an ancient medical system that associates various parts of the body, diseases, drugs as under the influence of the sun, moon and planets along with twelve astrological signs. Each of the astrological sign is associated with different parts of the human body. Since there are not much text available regarding Medical Astrology, Veerasimha Avalokanam is treatise meant for the Vaidyas for the astrological diagnosis and treat-ment. This text is not much popular across India. Actual text is in sanskrit language. Translations are available in Malayalam, Hindi and English. It is because of this that the translation of the work done by Sri. K Narayan is noteworthy. Though Veerasimhans treatise is titled as astrological diag-nosis and treatment, its mainly meant for daily use by Vaidyas and useful for all students of Indian traditional medicine as a reference book for both diagnosis and treatment .yet at the same time it can also be used very effectively used by all the astrol-ogers who are keen on diagnosing the diseases with planetary positions and then prescribe the Prayaschitha Karmas and directing to appropriate Siddha or Ayurveda doctor, for timely medications and treatment. Thus, Veerasimha Avalokanam is a treatise on medical astrology that collects, corre-lates and present quotes related to various diseases and their astrology, karma Vipaka, Prayaschittas and Ayurveda presents them in one place, truly a courageous lions’ efforts.

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Good, I. J., and Michel Gauquelin. "Birth Times: A Scientific Investigation of the Secrets of Astrology." Journal of the American Statistical Association 82, no. 398 (June 1987): 697. http://dx.doi.org/10.2307/2289507.

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Retief, Francois P., and Louise C. Cilliers. "Astrology and medicine in antiquity and the middle ages." Suid-Afrikaanse Tydskrif vir Natuurwetenskap en Tegnologie 29, no. 1 (January 13, 2010): 1–9. http://dx.doi.org/10.4102/satnt.v29i1.2.

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Astrology is a pseudo-science based on the assumption that the well-being of humankind, and its health in particular, is inﬂuenced in a constant and predictable fashion by the stars and other stellar bodies. Its origins can probably be traced back to Mesopotamia of the 3rd millennium BC and was particularly popular in Graeco-Roman times and the Medieval Era. Astrology in Western countries has always differed from that in the Far East, and while it largely lost its popularity in the West after the Renaissance, it still remains of considerable signiﬁcance in countries like China and Tibet. Astrology took on a prominent medical component in the Old Babylonian Era (1900-1600 BC) when diseases were ﬁrst attributed to stellar bodies and associated gods. In the Neo-Babylonian Era (6th century BC) the zodiac came into being: an imaginary belt across the skies (approximately 16o wide) which included the pathways of the sun, moon and planets, as perceived from earth. The zodiac belt was divided into 12 equal parts (“houses” or signs), 6 above the horizon and 6 below. The signs became associated with speciﬁc months, illnesses and body parts – later with a number of other objects like planets, minerals (e.g. stones) and elements of haruspiction (soothsaying, mantic, gyromancy). In this way the stellar objects moving through a zodiac “house” became associated with a multitude of happenings on earth, including illness. The macrocosm of the universe became part of the human microcosm, and by studying the stars, planets, moon, etcetera the healer could learn about the incidence, cause, progress and treatment of disease. He could even predict the sex and physiognomy of unborn children. The art of astrology and calculations involved became very complex. The horoscope introduced by the 3rd century BC (probably with Greek input) produced a measure of standardisation: a person’s position within the zodiac would be determined by the date of birth, or date of onset of an illness or other important incident, on which information was needed. Egyptian astrological inﬂuence was limited but as from the 5th century BC onwards, Greek (including Hellenistic) input became prominent. In addition to signiﬁcant contributions to astronomy, Ptolemy made a major contribution to astrology as “science” in his Tetrabiblos. Rational Greek medicine as represented by the Hippocratic Corpus did not include astrology, and although a number of physicians did make use of astrology, it almost certainly played a minor role in total health care. Astrology based on the Babylonian-Greek model also moved to the East, including India where it became integrated with standard medicine. China, in the Far East, developed a unique, extremely complex variety of astrology, which played a major role in daily life, including medicine. During Medieval times in the West, astrology prospered when the original Greek writings (complemented by Arabic and Hebrew contributions) were translated into Latin. In the ﬁeld of medicine documents falsely attributed to Hippocrates and Galen came into circulation, boosting astrology; in the young universities of Europe it became taught as a science. It was, however, opposed by the theologians who recognised a mantic element of mysticism, and it lost further support when during the Renaissance, the spuriousness of the writings attributed to the medical icons, Hippocrates and Galen, became evident. Today Western standard medicine contains no astrology, but in countries like China and Tibet it remains intricately interwoven with health care. In common language we have a heritage of words with an astrological origin, like “lunatic” (a person who is mentally ill), “ill-starred”, “saturnine” (from Saturn, the malevolent plant) and “disaster” (from dis, bad, and astra, star).

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Fehlmann, Meret. "Ancient Goddesses for Modern Times or New Goddesses from Ancient Times?" International Journal for the Study of New Religions 8, no. 2 (December 6, 2018): 155–81. http://dx.doi.org/10.1558/ijsnr.37402.

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This paper deals with the way the goddess(es) of ancient Crete and Greece are imagined and reappropriated in the feminist spirituality movement. It offers an overview over the different metamorphoses of these ancient goddesses in the twentieth century, and takes a closer look at the goddess-related work of Carol P. Christ.

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Nuño, Antón Alvar. "Riesgo marítimo, astrología y devoción en Roma." Klio 99, no. 2 (February 7, 2018): 528–44. http://dx.doi.org/10.1515/klio-2017-0036.

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Summary: It is generally assumed that the religiosity of sailors in ancient Rome was nourished by an atavistic fear of the sea. This paper suggests that individual motivations varied. In the concrete case of vessel owners, shippers and traders, astrology and votive offerings were cultural dispositives to reduce risk perception and to stimulate merchant activity complementary to the fiscal stimuli to protect the costs of wreck in case of „force majeure“.

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Greenbaum, Dorian Gieseler. "Calculating the Lots of Fortune and Daemon in Hellenistic Astrology." Culture and Cosmos 11, no. 1 and 2 (October 2007): 163–87. http://dx.doi.org/10.46472/cc.01211.0217.

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This paper looks at some of the contributions the Lots of Fortune and Daemon make to the practice of Hellenistic astrology. First, an overview on the role that Fortune and Daimon play for the individual in the Greco-Roman world, including in the perceived fate of an individual, is given. Next, how Fortune and Daimon help to create the system of astrological lots is discussed. The Lots of Fortune and Daemon may be a way of incorporating ideas of personal destiny into astrology, at least in determining length of life, if not in other areas. For this reason, the methods used in their calculation become important. The paper examines variations in these methods and the rationale behind them, what different astrologers say about them, and discusses the way an ancient astrologer (Titus Pitenius, in P. Lond. 130) may have calculated the Lot of Fortune.

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Basso, Pietro. "Modern times, ancient hours." Critique 48, no. 4 (October 1, 2020): 577–87. http://dx.doi.org/10.1080/03017605.2020.1850811.

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Cilliers, Louise, and François Retief. "Tuberculosis in ancient times." Suid-Afrikaanse Tydskrif vir Natuurwetenskap en Tegnologie 27, no. 4 (September 20, 2008): 229–39. http://dx.doi.org/10.4102/satnt.v27i4.93.

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In spite of an array of effective antibiotics, tuberculosis is still very common in developing countries where overcrowding, malnutrition and poor hygienic conditions prevail. Over the past 30 years associated HIV infection has worsened the situation by increasing the infection rate and mortality of tuberculosis. Of those diseases caused by a single organism only HIV causes more deaths internationally than tuberculosis. The tubercle bacillus probably first infected man in Neolithic times, and then via infected cattle, but the causative Mycobacteriacea have been in existence for 300 million years. Droplet infection is the most common way of acquiring tuberculosis, although ingestion (e.g. of infected cows’ milk) may occur. Tuberculosis probably originated in Africa. The earliest path gnomonic evidence of human tuberculosis in man was found in osteo-archaeological findings of bone tuberculosis (Pott’s disease of the spine) in the skeleton of anEgyptian priest from the 21st Dynasty (approximately 1 000 BC). Suggestive but not conclusiveevidence of tuberculotic lesions had been found in even earlier skeletons from Egypt and Europe. Medical hieroglyphics from ancient Egypt are silent on the disease, which could be tuberculosis,as do early Indian and Chinese writings. The Old Testament refers to the disease schachapeth, translated as phthisis in the Greek Septuagint. Although the Bible is not specific about this condition, tuberculosis is still called schachapeth in modern Hebrew. In pre-Hippocratic Greece Homer did not mention phthisis, a word meaning non-specific wasting of the body. However. Alexander of Tralles (6th century BC) seemed to narrow the concept down to a specific disease, and in the Hippocratic Corpus (5th-4th centuries BC) phthisis can be recognised as tuberculosis. It was predominantly a respiratory disease commonly seen and considered to be caused by an imbalance of bodily humours. It was commonest in autumn, winter and spring, tended to affect groups of people living close together, and young people in particular. Pregnancy exacerbated phthisis which was characterised by a chronic cough (worse at night), prominent sputum, often blood streaked and presumably arising from necrotic lung tissue. The face was typically flushed with sunken cheeks, sharp nose and very bright eyes. There was atrophy of all muscles with prominent (“winged”) shoulder blades, fever and perspiration often associated with shivering. Symptoms were described which would fit in with complicating lung abscess and empyema. Hippocrates also mentions disease entities which would fit in with extra-pulmonary tuberculosis, like Pott’s disease of the spine and cervical lymphadenopathy (scrofula), although he did not associate this with phthisis. Minimal specific therapy was prescribed. Subsequent writers in the Hellenistic and Roman eras added little to the classic Hippocratic clinical picture of phthisis, but Celsus (1st century AD) and Galen (2nd century) first suggested that it was a contagious condition. From Themison (1st century BC) onwards, therapeutic regimes became more drastic with the addition of inter alia strict dietary regimes, purges, enemas and venesection. Celsus suggested long sea voyages with ample relaxation and a change of climate. Aretaeus (1st century AD) stressed the importance of not exacerbating the suffering of people with chronic disease by imposing aggressive therapy. Except for the introduction of more drastic therapy the concept of phthisis (tuberculosis) had thus not progressed materially in the course of the millennium between Hippocrates and the end of the Roman era – and it would indeed remain virtually static for the next 1 000 years up to the Renaissance. There is, however, some evidence that the incidence of tuberculosis decreased during the major migration of nations which characterised the late Roman Empire.

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Schrenk, Alecia, and Lorna Tilley. "Caring in Ancient Times." Anthropology News 59, no. 1 (January 2018): e57-e63. http://dx.doi.org/10.1111/an.743.

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Cayton, Evangeline T., and James L. Gutmann. "Modern Times, Ancient Healing." Baylor University Medical Center Proceedings 9, no. 1 (January 1996): 25–32. http://dx.doi.org/10.1080/08998280.1996.11929956.

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Verpoorte, Alexander. "Networks in ancient times." Archaeological Dialogues 3, no. 1 (May 1996): 71–76. http://dx.doi.org/10.1017/s138020380000060x.

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Kostopoulou, Olympia, Andrzej Grzybowski, and Constantinos Trompoukis. "Trichiasis in ancient times." Clinics in Dermatology 34, no. 4 (July 2016): 521–23. http://dx.doi.org/10.1016/j.clindermatol.2016.01.001.

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Lunt, David J. "Sport in Ancient Times." Journal of Sport History 38, no. 2 (July 1, 2011): 313–14. http://dx.doi.org/10.5406/jsporthistory.38.2.313.

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Winitzer, Abraham. "The Reversal of Fortune Theme in Esther: Israelite Historiography in Its Ancient Near Eastern Context." Journal of Ancient Near Eastern Religions 11, no. 2 (2011): 170–218. http://dx.doi.org/10.1163/156921211x603940.

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Abstract This paper examines the idea of reversal in Esther, arguably the most basic thematic constituent of that work, in an attempt to understand its background and meaning. It posits for it a historical context based on a reaction to contemporary ancient Near Eastern intellectual currents. Specifically this centers on Babylonian divination, astrology in particular, whose recognition as a serious branch of scientific reasoning in the ancient world was undeniable—or so it seems. The Book of Esther, which, as this paper demonstrates, manifests an unmistakable familiarity with this divinatory lore, itself partakes in the broader conversation. But, in accordance with its overring theme, it comes down on the matter with a reverse verdict.

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Pankenier, David W. "DID BABYLONIAN ASTROLOGY INFLUENCE EARLY CHINESE ASTRAL PROGNOSTICATIONXING ZHAN SHU星占術?" Early China 37 (July 3, 2014): 1–13. http://dx.doi.org/10.1017/eac.2014.4.

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AbstractThis article examines the question whether aspects of Babylonian astral divination were transmitted to East Asia in the ancient period. An often-cited study by the Assyriologist Carl Bezold claimed to discern significant Mesopotamian influence on early Chinese astronomy and astrology. This study has been cited as authoritative ever since, including by Joseph Needham, although it has never been subjected to careful scrutiny. The present article examines the evidence cited in support of the claim of transmission.

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