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Journal articles on the topic 'Astrologers'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Beinorius, Audrius. "On the social and religious status of an Indian astrologer at the royal court." Acta Orientalia Vilnensia 9, no. 2 (January 1, 2008): 39–55. http://dx.doi.org/10.15388/aov.2008.2.3708.

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Vilnius UniversityThe object of this paper is to investigate the social and religious status of an astrologer at the royal court and his relation to royal priests in medieval Indian society. This paper is confined to the social and religious role of an astrologer as it was perceived by members of society, both practicing astrologers and non-astrologers. By consulting different primary sources (i.e., jyotiḥśāstras, dharmaśāstras, purāṇas and epics), one can have some appreciation of various issues regarding, for example, the conditions in which royal astrologers operated, their duties and royal supporters, the salaries they obtained, and many other similar matters of extreme importance for the location of the astrologer within the larger social panorama. The conclusion is made that in India by the Epic times, at least, the astrologer had become one of the six principal officials of the royal court and gradually assumed some of the duties of the royal priest (purohita). In India even the position of royal astrologer had its sanction in myth. Astrology, therefore, was considered divine in origin as well as in its subject matter. The court astrologer was considered indispensible to the king and to the welfare of the kingdom. The astrologer had enormous power and responsibility at the royal court and at every level of society. The astrologer was fulfilling his role as an institutional authority by providing knowledge and understanding to the royal court and society. Indian astrologers had to depend on a patronage system for their sustenance, and they seem to have exploited that system with some success.

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2

Winkler, Andreas. "Stellar Scientists: The Egyptian Temple Astrologers." Journal of Ancient Near Eastern History 8, no. 1-2 (June 1, 2021): 91–145. http://dx.doi.org/10.1515/janeh-2020-0017.

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Abstract The paper aims to collect and discuss evidence for astrologers in Egyptian temples during the Graeco-Roman period from several kinds of data, including astrological and astronomical texts, inscriptions, and documentary sources. Material evidence is also considered. It attempts to answer questions of who could act as an astrologer and what knowledge was required to become one. In addition, the paper discusses the position of astrologers in the temple hierarchy and other areas of knowledge in which astrologers were involved.

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3

Mattheeuws, Christel. "In memory of Razafindrabe: a General Ethnography of the Astrologer’s Skill in West Bezanozano, Central East Madagascar." Culture and Cosmos 22, no. 2 (October 2018): 41–61. http://dx.doi.org/10.46472/cc.0222.0209.

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Astrologers in Madagascar, in West Bezanozano in particular, play a very important role in building the fundaments of the land of extended families (they give the destiny of the family). They are also invited by individuals or families to lay the foundations of village, house, tomb, or memory stones for the dead, and last but not least to lead the famadihana, a ritual for the dead making them ancestors. This chapter follows the practices of astrologers in making the fundaments of villages, houses and tombs. Making fundaments is making as it were a living horoscope, giving places a suitable destiny in relation to the surroundings and the people concerned. I also followed an astrologer/mason who was in charge of crafting a particular memory stone. The memory stone had to deviate from a direct line between village and tomb caused by a mistake in the tomb building having killed two astrologers in their work. Finally, I presented the central importance of the astrologer during the ritual of the famadihana where the destinies of the dead and the living have to be mediated to protect the living from the dead. General speaking, a good astrologer will never become rich, since he has to hold not only good destinies but also bad ones. The work of an astrologer can be extremely dangerous since he deals with real forces. During difficult assignments, people offer him a cock that accompanies him during work since people believe that the cock will die before any human, also an astrologer.

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4

McNamara, Charles. "Stoic Caricature in Lucian’s De astrologia: Verisimilitude As Comedy." Peitho. Examina Antiqua, no. 1(4) (June 3, 2014): 235–53. http://dx.doi.org/10.14746/pea.2013.1.11.

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The inclusion of De astrologia in the Lucianic corpus has been disputed for centuries since it appears to defend astrological practices that Lucian elsewhere undercuts. This paper argues for Lucian’s authorship by illustrating its masterful subversion of a captatio benevolentiae and subtle rejection of Stoic astrological practices. The narrator begins the text by blaming phony astrologers and their erroneous predictions for inciting others to “denounce the stars and hate astrology” (ἄστρων τε κατηγοροῦσιν καὶ αὐτὴν στρολογίην μισέουσιν, 2). The narrator assures readers that he, the knowledgeable astrologer, will correct for the “stupidity and laziness” (μαθίῃ καὶ ῥαθυμίῃ, ibid.) that bring about false predictions. The narrator’s credibility quickly decays when he attempts to recast Orpheus, Bellerophon, Icarus, Daedalus, and a host of other mythological figures as Greek astrologers. Lucian’s audience would expect such far-fetched interpretations of myth from the stereotypical Stoic philosopher, a character lampooned elsewhere in the Lucianic corpus.

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5

Sharma, S. "Influence of Cancer Lagna on Diabetes in Medical Astrology." International Journal for Research in Applied Science and Engineering Technology 9, no. 8 (August 31, 2021): 985–88. http://dx.doi.org/10.22214/ijraset.2021.37529.

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Abstract: A medical astrologer plays a very important role in maintaining physical and mental health. Based on one's horoscope one can predict when and how one's health will suffer and make the horoscope to be preconscious. The horoscope can predict which organ of the body is most vulnerable to being overly weak. Knowledge of medical astrology is very important for the doctor. Navagrahas are the same color that had an impact on the human body. It is believed that the disease can be eradicated by knowing their impact and then seeking medical attention. It was common for astrologers to appear in the royal courts. Physicians would also treat patients surgically, and astrologers, in this case, 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. Keywords: Navagrahas, Dasa, Buddhi, Andara Nathan, Lagna.

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6

Pfeffer, Michelle. "The Society of Astrologers (c.1647–1684): sermons, feasts and the resuscitation of astrology in seventeenth-century London." British Journal for the History of Science 54, no. 2 (March 15, 2021): 133–53. http://dx.doi.org/10.1017/s0007087421000029.

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AbstractBefore the Royal Society there was the Society of Astrologers (c.1647–1684), a group of around forty practitioners who met in London to enjoy lavish feasts, listen to sermons and exchange instruments and manuscripts. This article, drawing on untapped archival material, offers the first full account of this overlooked group. Convinced that astrology had been misunderstood by the professors who refused to teach it and the preachers who railed against it, the Society of Astrologers sought to democratize and legitimize their art. In contrast to the received view of seventeenth-century London astrologers, which emphasizes their bitter interrelationships, this article draws attention instead to their endeavours to mount a united front in defence of astrology. The article locates the society's attempts to promote astrological literacy within broader contemporary programmes to encourage mathematical education. Unlike other mathematical arts, however, astrology's religious credibility was an area of serious concern. The society therefore commissioned the delivery and publication of apologetic sermons that justified astrology on the basis of its sacred history. In this context, the legitimacy of astrology was more a religious than a scientific question. The society's public relations campaign ultimately failed, however, and its members disbanded in the mid-1680s. Not only were they mounting a rearguard action, but also they built their campaign on out-of-date historical arguments.

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7

Cleeve, Julia. "Ficino's Approach to Astrology as Reflected in Book VII of his Letters." Culture and Cosmos 07, no. 02 (October 2003): 63–70. http://dx.doi.org/10.46472/cc.0207.0209.

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The twelve volumes of Marsilio Ficino's correspondence are rich in astrological references. Most celebrated among these is Letter 17 in Book VII which is addressed to Federico, Duke of Urbino, and whose express intention is to reconcile genuine astronomers and Christians. Ficino himself was a practising astrologer, and yet the arguments he advances in this letter are taken from his unpublished treatise Against the Judgement of Astrologers. This apparent contradiction - is Ficino a champion or a scourge of astronomia? - may be resolved if considered in the light of his over-arching Platonic cosmology.

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8

Burnett, Charles. "Agency and Effect in the Astrology of Abū Maʿshar of Balkh (Albumasar)." Oriens 47, no. 3-4 (November 1, 2019): 348–64. http://dx.doi.org/10.1163/18778372-04800100.

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Abstract The aim of this paper is to show how the ninth-century astrologer, Abū Maʿshar Jaʿfar b. Muḥammad b. ʿUmar al-Balkhī, accounted for generation, corruption and change in the sublunary world. He sides with the philosophers against the astrologers and takes as his principal source the Peripatetic tradition. He shows that it is the movements of the heavenly bodies, rather than their elemental qualities, that are responsible for all elemental changes, and that these changes ‘result from,’ or follow naturally from, those movements rather than are caused by them.

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9

Komorowska, Joanna. "Philosophy among Astrologers." Culture and Cosmos 11, no. 1 and 2 (October 2007): 69–86. http://dx.doi.org/10.46472/cc.01211.0209.

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10

Fitzpatrick, Mike. "Astrologers, soothsayers, scaremongers." British Journal of General Practice 60, no. 577 (August 1, 2010): 625. http://dx.doi.org/10.3399/bjgp10x515232.

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11

Brockbank, James. "Planetary Signification from the Second Century until the Present Day." Culture and Cosmos 07, no. 02 (October 2003): 37–62. http://dx.doi.org/10.46472/cc.0207.0207.

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This paper surveys planetary meanings used by astrologers from the second century to the present day, and considers why those meanings have changed. It examines the rationalisation that astrologers have used to justify those meanings, and whether they have been successful. It argues that the planetary meanings used by astrologers are derived from the requirements of their practice and not from any rationalisation that might be used to justify those meanings.

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12

Avelar de Carvalho, Helena. "Astrology and Sarcasm in Three Medieval Portuguese Songs of Mockery." Culture and Cosmos 22, no. 1 (June 2018): 48–55. http://dx.doi.org/10.46472/cc.0122.0207.

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This article argues that the basic tenets of astrology were not restricted to astrologers but were known to, and understood by, most people. It presents two thirteenth-century Portuguese songs of mockery describing the misfortunes of a self-proclaimed astrologer and the unpleasant, but hilarious, consequences of his poor understanding of astrology. These songs were also very popular in the thirteenth century among all social groups, from the common people to the royal court. For these jokes to be understood, the public had to recognize at least a few technical terms, otherwise the joke would simply not have worked.

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13

Greene, Liz. "Mystical Experiences Among Astrologers." Culture and Cosmos 13, no. 02 (October 2009): 3–32. http://dx.doi.org/10.46472/cc.0213.0203.

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This paper examines mystical experience amongst modern astrologers in the UK, using a seminar group at the London-based Centre for Psychological Astrology in 2006. It adapts previous research in the area, chiefly that by Greeley. The majority of respondents considered that mystical experience had influenced their religious perspectve, and that astrology had, in turn, allowed them to understand such mystical experience.

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14

Rutkin, H. Darrel. "Maximilian I and His Astrologers." Journal for the History of Astronomy 47, no. 4 (November 2016): 436–39. http://dx.doi.org/10.1177/0021828616668747.

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15

Ripat, Pauline. "Expelling Misconceptions: Astrologers At Rome." Classical Philology 106, no. 2 (April 2011): 115–54. http://dx.doi.org/10.1086/659835.

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16

Farina, Luca. "The Greek Fragments of the Works of Māšāʾallāh ibn Aṯarī." Mediterranea. International Journal on the Transfer of Knowledge 7 (April 1, 2022): 225–79. http://dx.doi.org/10.21071/mijtk.v7i.13659.

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This article provides an overview of the Greek mentions of the Arabic astrologers Māšāʾallāh ibn Aṯarī al-Baṣrī and Abū Maʿšar al-Balḫī, together with the edition of the Greek fragments explicitly attributed to Māšāʾallāh, based on all their witnesses. Moreover, a general introduction to the Greek tradition of the two astrologers and a discussion of their mentions in the manuscript Vatican City, Biblioteca Apostolica Vaticana, Vat. gr. 1056 are supplied.

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17

Zoller, Robert. "Marc Edmund Jones and New Age Astrology in America." Culture and Cosmos 2, no. 02 (October 1998): 39–57. http://dx.doi.org/10.46472/cc.0202.0207.

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Although astrologers and astrological concepts were instrumental in formulating the core assumptions of the modern New Age movement in the late 19th and early 20th centuries, the increasing number of scholarly studies of the New Age movement pay almost no attention to astrology.1 The only two English language histories of modern astrology set out the role of the English astrologer Alan Leo (1860-1917) in creating an astrology designed to facilitate spiritual evolution and the coming of the New Age.2 This paper examines the foundation of an astrology of spiritual development and psychological growth in the USA and examines the key role played by Marc Edmund Jones (1888-1980). Jones used arguments based on the history of astrology, strongly influenced by theosophical theories of history, to justify his reform of astrology.

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18

Douglas, Graham. "Trystes Cosmologiques: When Lévi-Strauss Met the Astrologers." Culture and Cosmos 18, no. 2 (June 2014): 143–67. http://dx.doi.org/10.46472/cc.0218.0215.

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In October 1969 the famous anthropologist Claude Lévi-Strauss gave an interview to the well-known French astrologers André Barbault and Dr JeanPaul Nicola for the astrology magazine L’Astrologue. To the author’s knowledge this interview has never been discussed in academic journals, and is here published for the first time in English translation. It is considered in the context of its time, and of the issues discussed: the Surrealist movement, which had an important influence on Lévi-Strauss’s early work; the structure of the unconscious mind; and the question of causation in astrology. At the end of the interview Lévi-Strauss suggested a joint project with his interviewers to study the interpretations of serious astrologers as a way of understanding how their minds work. According to Dr Nicola, the suggestion was never developed because in his opinion there was no chance of getting astrologers to agree on how to go about it. In the last 20 years however, several theses have been devoted to similar projects.

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19

Konarska-Zimnicka, Sylwia. "Why was astrology criticised in the Middle Ages? Contribution to further research (on the basis of selected treaties of professors of the University of Krakow in the 15th century)." Saeculum Christianum 24 (September 10, 2018): 91–99. http://dx.doi.org/10.21697/sc.2017.24.10.

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People have always been interested in distant, mysterious celestial bodies. Astrologers who explored the mysteries of the study of the stars and planets wanted to read them as predictions of future events. Astrological practices were often seen as bordering of magic, whichto a large extent influenced the negative perception of this area of study and its supporters, even though astrologers were employed at the kings’ and bishops’ courts, and even at the papal court. The relationship of astrology with occult sciences, which were regarded as sinful and heretical, led to the situation when its proponents were subject to accusations. Particular attention was paid to the fact that the belief in the influence of heavenly bodies on the events taking place in the sublunary world undermines the foundation of the Christian religion, i.e. the dogma of the free will of man. This and other charges constituted a kind of a “catalogue of allegations” that were made against astrology and astrologers throughout the Middle Ages.

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20

Yongjia, Liang. "Between Science and Religion: An Astrological Interpretation of the Asian Tsunami in India." Asian Journal of Social Science 36, no. 2 (2008): 234–49. http://dx.doi.org/10.1163/156853108x298716.

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AbstractAstrology plays an important role in Indian social life. Indian astrologers' claim to have accurately predicted the 2004 Indian Ocean Tsunami, or the Asian Tsunami, was an effort to legitimize astrology as a full science. This effort demonstrates a difficulty in knowledge categorization, for in India, astrology is neither classified as a science nor as a religion. This is a result of the idea of an Indian nation-state, which rests upon both science and religion as foundations, but at the expense of expelling astrology from religion for not being scientific. However, as astrology continues to be important in India, the astrological interpretation of the Indian Ocean Tsunami drew substantial public attention. Astrology's significant presence in Indian society shows the role of a mature civil society in India as well.

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21

Govindasamy, Sivapalan, and Manimaran Subramaniam. "Literatures and Astrologers of Indian Astrology." Journal of Tamil Peraivu 6, no. 1 (December 23, 2017): 34–43. http://dx.doi.org/10.22452/jtp.vol6no1.3.

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22

Teramura, Misha. "The Fortunes of Fletcher’s “Against Astrologers”." Modern Philology 118, no. 1 (August 1, 2020): 130–57. http://dx.doi.org/10.1086/709456.

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23

Toomer, G. J. "Galen on the astronomers and astrologers." Archive for History of Exact Sciences 32, no. 3-4 (1985): 193–206. http://dx.doi.org/10.1007/bf00348448.

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24

Knoll, Paul W. ":Copernicus and the Astrologers." Sixteenth Century Journal 49, no. 3 (September 1, 2018): 921–23. http://dx.doi.org/10.1086/scj4903166.

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25

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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26

Catani, Remo. "The Polemics on Astrology 1489-1524." Culture and Cosmos 03, no. 02 (October 1999): 16–30. http://dx.doi.org/10.46472/cc.0203.0205.

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This article first examines astrologers' protestations at growing religious hostility in the 1490s and the involvement of Ficino, Pico and Savonarola in Florence. It then charts the reactions to Pico's Disputationes both in the anti-astrological camp's enthusiastic endorsement, and especially in the riposte of professional astrologers across Europe, whose piece-meal replies, intensified by the approaching conjunction of 1524, include a call for internal reform through a rejection of Arabic methods. Pico's technical and empirical secondary arguments emerge as more effective than the physical and moral primary ones and reveal his singular understanding of practitioners' mentality.

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27

Kollerstrom, Nick. "The Star Zodiac of Antiquity." Culture and Cosmos 1, no. 02 (October 1997): 5–22. http://dx.doi.org/10.46472/cc.0201.0205.

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In the early third century AD, two zodiac systems converged.1 One was the ancient star-zodiac derived from the constellations, while the other was the tropical zodiac, with its beginning at 00 Aries firmly anchored to the Vernal Point, the Sun’s position at the Spring Equinox. It will be argued here that this latter, tropical, system had not, in the third century, come to be accepted by astrologers, but that it was to gradually come into use amongst astrologers as the earlier, sidereal system sank into a deep oblivion, at least in the West, from which it did not re-emerge until rediscovered late in the nineteenth century.

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Veszprémy, Márton. "Astrologers and the Hungarian State Security Agency." Polish Journal of the Arts and Culture New Series, no. 17 (1/2023) (May 2023): 53–67. http://dx.doi.org/10.4467/24506249pj.23.004.18997.

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The history of astrology in twentieth-century Hungary has not yet been a subject of research. Consequently, the attitude of Hungarian state security agency towards astrologers and astrology during the communist era is unknown – especially since the files of agents have not been made public in Hungary. In the present article, I examine the question through the cases of Sándor Raisz, András László, Zoltán Lemhényi and Viktor Juhász-Schlatter, using sources preserved in the Historical Archives of the Hungarian State Security Services (Állambiztonsági Szolgálatok Történeti Levéltára). I conclude that the secret service was only interested in astrologers because they met regularly with their students, all regular and secret meetings being politically suspicious. Astrology as an illegal activity or a subject of contempt only appears in sources from the 1980s. All the astrologers discussed in my article were in one way or another opposed to the ruling communist regime. Part of the reason for this is that astrology was a popular intellectual, middle-class activity in the Horthy era, and representatives of this stratum were considered enemies of the regime after 1945. Also, the communist system represented an avowedly materialist ideology, while astrology flourished primarily among those interested in mysticism, theosophy and anthroposophy. The picture that emerges from the sources is that astrology classes were not overtly political, but their participants were nevertheless bound together by the knowledge that they were listening to forbidden, secret teachings. In this respect, astrology can be classified as counterculture in the era. The topic also offers a valuable insight into the overlapping subcultures in twentieth-century Hungary.

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29

Perendy, László. "Ridiculing Astrologers Origen’s Sources and His Legacy." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 69, no. 1 (June 7, 2024): 29–46. http://dx.doi.org/10.24193/theol.cath.latina.2024.lxix.1.02.

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This article examines the early Christian critique of astrology, focusing on its perceived conflict with the concept of free will. Key figures such as Origen, Tatian, and Bardesanes are highlighted for their contributions to this discourse. Origen's works, including his homilies and commentaries on the book of Genesis, notably oppose the deterministic implications of astrology by asserting human free will and divine omnipotence. Tatian's writings, particularly his "Oratio ad Graecos," condemn astrology as a demonic invention that undermines Christian doctrines. Bardesanes, who is well-informed in astrology, differentiates between cosmic influences and moral decisions, arguing that ethical behavior is not determined by the stars. The article also explores the theological and philosophical foundations of these arguments, tracing influences from earlier thinkers like Philo of Alexandria and Carneades. Overall, the text provides a comprehensive analysis of how early Christian writers engaged with and refuted astrological beliefs.

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Hoppmann, Jürgen G. H. "The Lichtenberger Prophecy and Melanchthon’s Horoscope for Luther." Culture and Cosmos 1, no. 02 (October 1997): 49–59. http://dx.doi.org/10.46472/cc.0201.0203.

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The Reformation coincided with a boom in the publication of astrological almanacs and astrology became a potent means of propagandising for differing political positions. One of the most notable Reformation astrologers was Philipp Melanchthon (1497-1560), professor of Greek at Wittenberg from 1518, where he became one of Martin Luther's closest friends and collaborators. In 1521 he briefly found himself leader of the Reformation when Luther was confined in the Wartburg. His interest in astrology and his position at the centre of the Reformation raises important questions concerning the possible use of astrological forecasts of the Reformation's future course. Martin Luther's birth chart was to become a focus of debate amongst astrologers who wished to establish whether he was a new messiah or the Anti-Christ.

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31

Houlding, Deborah. "The Transmission of Ptolemy’s Terms: An Historical Overview, Comparison and Interpretation." Culture and Cosmos 11, no. 1 and 2 (October 2007): 261–307. http://dx.doi.org/10.46472/cc.01211.0225.

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The planetary rulership of terms has always been a contentious issue. Astrologers such as Ptolemy and Valens recorded the heated disagreements of their time, and demonstrated the differences between competing national ‘systems’. The Egyptian system was clearly predominant in the preserved records of classical astrologers, but by the end of the medieval period its popularity waned as support moved to the table ‘deemed worthy of record’ by the illustrious Ptolemy. Supposed to have been his preferred choice, this table of ‘Ptolemaic terms’ was later said to have settled all disagreements and to have helped standardize European technique. Even if this were true (it is not), the inconsistency by which the Ptolemaic terms are recorded makes this table the most problematic and controversial of all! What the inconsistencies are, and why they exist, is the focus of this paper.

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32

Brady, Bernadette. "Living with Fate: The Lifestyle of Contemporary Astrologers." Journal for the Study of Religion, Nature and Culture 13, no. 1 (February 15, 2019): 31–43. http://dx.doi.org/10.1558/jsrnc.38060.

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33

Garau, Rodolfo. "Explaining Astrological Influence with Cartesian Natural Philosophy: Peter Megerlin’s Manuscript Astrologia Cartesiana (ASHB1530, circa 1680)." Early Science and Medicine 27, no. 5 (November 29, 2022): 486–525. http://dx.doi.org/10.1163/15733823-20220058.

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Abstract Action at a distance was one of the key features of astrology. Once a thriving discipline, astrology in the early modern period entered a crisis that ultimately culminated in its marginalization from the domain of scholarly recognition. Critics of astrology took issue, among other things, with the causative process of the supposed astrological action at a distance – traditionally based on the light shed by celestial bodies – denying that light could be a conduit of astrological influence. In response to such criticisms, some astrologers attempted to explain astrological influence based on different theoretical and natural-philosophical foundations, as, for instance, by employing Cartesianism. This paper focuses on the so far-unpublished manuscript Laurenziana ASHB1530, Astrologia Cartesiana, by the German astronomer, mathematician and astrologer Peter Megerlin (1623–1686), a professor in Basel. It shows Megerlin’s eclectic use of Cartesian elements in his treatment of the natural-philosophical bases of astrology, paying particular attention to his attempt to explain astrological influence on corpuscularian grounds. It also contributes to the reconstruction of Megerlin’s biographical and scholarly profile, focusing on the significance of his engagement with Copernican cosmology and astrology in seventeenth-century Basel.

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34

Howell, Standley. "Medical astrologers and the invention of stringed keyboard instruments∗." Journal of Musicological Research 10, no. 1-2 (October 1990): 1–17. http://dx.doi.org/10.1080/01411899008574625.

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35

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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Mayer, Gerhard A. "Astrology and Science: A Precarious Relationship. Part 1: Historical Review of German Astrology in the 20th Century and Current Developments." Journal of Scientific Exploration 34, no. 4 (December 24, 2020): 757–93. http://dx.doi.org/10.31275/20201695.

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This two-part essay illuminates the difficult relationship between astrology and science from different perspectives. While the first part provides a historical review of developments in the 20th century in German-speaking countries, the second part (in the next issue) concerns theoretical and methodological considerations for empirical investigations of the validity of astrology. During the 20th century, astrology in the German-speaking world was influenced by a few people who pursued a special quest for connectivity with scientific findings and models as well as a natural philosophical foundation. The astrologer Thomas Ring developed an elaborate astrological anthropology, the "revised astrology", which claimed to be compatible to other scientific disciplines like biology and psychology. Hans Bender, who was willing to carry out experiments in order to test astrology, became an interested counterpart to Ring. This openness to scientific scrutiny combined with the desire to replace old concepts based on magical-analogical thinking with concepts more compatible with scientific models, met the criticism of several astrologers in the 1990s. The critics found the psychological-scientific aspiration represented too restrictive. This led, besides general socio-cultural developments, to a change in the "astrology scene", which is described, among other things, on the basis of some expert interviews at the end of the first part.

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Leeson, Robert. "Internalising the Externalities ofHomoeconometricus: Turning Silicon Astrologers into Popperian Bookmakers." History of Economics Review 34, no. 1 (January 2001): 146–59. http://dx.doi.org/10.1080/10370196.2001.11733362.

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Arunachalam, P. "AN ECONOMIC THOUGHT OVER THE DISTORTING ROLE OF EMERGING POLITICAL CONSULTANCY SERVICES IN INDIA." International Journal of Research -GRANTHAALAYAH 9, no. 6 (June 30, 2021): 56–76. http://dx.doi.org/10.29121/granthaalayah.v9.i6.2021.3984.

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There is a common practice existing among the people for time immemorial, not only in India even among the western world,to have or seekconsultants/experts/advisers/assistants/sometimes even astrologers forgetting somevaluableexpertise opinions beforeventuringinto a new business, finding good schools fortheir children, selecting a suitable educational for their wards, where to construct a house, where to go for a tour, selecting a suitable bridegroom and brides,how to make their children a popular figure in the society etc. etc.

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Kotyk, Jeffrey. "Indo-Iranian and Islamicate Sources of Astrological Medicine in Medieval China." Asian Medicine 14, no. 1 (September 2, 2019): 30–55. http://dx.doi.org/10.1163/15734218-12341434.

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Abstract This study documents the introduction and implementation of foreign astrological medicine—specifically, prognosis on the basis of horoscopy—between the eighth and sixteenth centuries in China. It is argued that materials derived from Hellenistic, Indian, Iranian, and Islamicate sources were utilized by Chinese astrologers during the medieval period to predict illness. This study furthermore argues that remedies for negative astral influence were religious in nature and therefore constituted a type of faith healing that was practiced among Buddhists and Daoists.

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Camenietzki, Carlos Ziller, and Luís Miguel Carolino. "Astrologers at War: Manuel Galhano Lourosa and the Political Restoration of Portugal, 1640–1668." Culture and Cosmos 13, no. 02 (October 2009): 63–85. http://dx.doi.org/10.46472/cc.0213.0209.

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This paper analyses the involvement of the astrologer Manuel Galhano Lourosa in the restoration of political independence of Portugal from Spain between 1640 and 1668. Lourosa was the most successful astrologer and almanac maker in seventeenth-century Portugal. He published astrological almanacs for several decades, wrote an astrological and astronomical treatise on comets, and addressed astrological writings to Portuguese society urging support for the new political order that issued from the revolution of 1640. Some of these writings were consistent with the feelings of the urban professional and mercantile classes. We argue that, by publishing and using his social prestige in favour of the Restoration cause, Lourosa used the sphere of public opinion to act politically along with the interests of the urban middle class.

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Iommi Echeverría, Virginia. "The Southern Sky and the Renovation of the Ptolemaic Tradition in Sixteenth-Century Italian Astrologers." Early Science and Medicine 27, no. 2 (June 16, 2022): 157–78. http://dx.doi.org/10.1163/15733823-20220040.

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Abstract This article examines the use of astronomical observations of the austral sky in treatises written by Italian astrologers during the sixteenth century. The references made to navigators’ accounts and diagrams of southern stars in the works of Agostino Nifo, Girolamo Cardano, Francesco Giuntini and Francesco Pifferi show their attempts to include previously unknown stars in Ptolemaic framing. Although this approach implies the defence of traditional astrology by recognising the need to broaden its contents, none of the authors studied here put forward an astrological interpretation of the new information available.

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KUNNUMPURATH, BIJU, and SRUTHI R. "A Study On Kattam Vedic Art As An Example Of Infographics." Think India 22, no. 3 (September 27, 2019): 1671–85. http://dx.doi.org/10.26643/think-india.v22i3.8555.

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Infographics is the sort of communication which is gaining popularity day-by-day. Using elements of design in an efficient and organised manner, infographics provides its users the desired information in a very subtle and crisp manner. Information conveyed through an infographic is not only visually appealing but also very easy to grasp. Kattam is a technique which has been used by vedic astrologers in South India for thousands of years. This research tries to examine kattam, its features and analyse if it can be considered as an example of infographics.

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Guldentops, Guy. "Nicolaus Ellenbog’s “Apologia for the Astrologers”: A Benedictine’s View on Astral Determinism." Bulletin de Philosophie Médiévale 62 (January 2020): 251–334. http://dx.doi.org/10.1484/j.bpm.5.120655.

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Aslet, Clive. "If we look for timelessness in architecture, we must look to tradition." Journal of Traditional Building, Architecture and Urbanism, no. 1 (November 20, 2020): 564. http://dx.doi.org/10.51303/jtbau.vi1.379.

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Architects are no more successful at predicting the future than astrologers or soothsayers. Human beings are quick to adapt to new realities and development does not go in a straight line; they can have – from a Modernist perspective – a perverse attachment to traditions that bring the past into the present. If timelessness means the sense of stepping outside time and change that comes from ignoring passing fashions, we must look to tradition rather than Modernism. Book review Robert Adam Time for Architecture: On Modernity, Memory and Time in Architecture and Urban Design Cambridge Scholars Publishing, 2020

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Kotyk, Jeffrey. "Chinese and English Horoscopy in the Sixteenth and Seventeenth Centuries: The Astrological Doctrines of the Twelve Houses and the Lot of Fortune in Xingxue dacheng 星學大成 by Wan Minying 萬民英 (1521–1603) and Christian Astrology by William Lilly (1602–1681)." International Journal of Divination and Prognostication 1, no. 1 (November 14, 2019): 3–35. http://dx.doi.org/10.1163/25899201-12340002.

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Abstract This study compares the astrological doctrines of the Twelve Houses and Lot of Fortune as they are explained in Xingxue dacheng 星學大成 of Wan Minying 萬民英 (1521–1603) and Christian Astrology by William Lilly (1602–1681). These two astrologers, who were near contemporaries, lived on opposite sides of Eurasia, yet both were heir to traditions of astrology that together reached back to identical origins in the Near East. The use of largely similar doctrines between both authors testifies to the enduring integrity of astrology throughout centuries of transmission westward and eastward through multiple cultures and languages.

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RUNCIMAN, DAVID. "Bishop Bartholomew of Exeter (d. 1184) and the Heresy of Astrology." Journal of Ecclesiastical History 70, no. 2 (July 18, 2018): 265–82. http://dx.doi.org/10.1017/s0022046918001306.

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In the late twelfth century, Bartholomew, bishop of Exeter (1161–84), identified astrology as the most serious heresy facing the English Church. The evidence of Bartholomew's writing suggests that astrology became more widely accepted among the English clergy during his episcopal tenure. It also supports the view that popular heretical movements enjoyed little success in England during this period, in contrast to some regions in mainland Europe. Instead, it was scholars deemed guilty of intellectual error, and above all the astrologers, who became the focus of Bartholomew's anxieties about heresy and the intellectual culture of his day.

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MIHINDOU, Michael Lionel. "Les véritables motifs d’expulsions des Juifs, Égyptiens et Astrologues dans la Rome antique : raisons religieuses ou autres ?" Afrosciences Antiquity Sunu-Xalaat 1, no. 1 (December 5, 2021): 132–53. http://dx.doi.org/10.61585/pud-asasx-v1n109.

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The aim here is to highlight the reasons for expulsion of the Jewish/Egyptian communities and astrologers, in Latin literature. Our intention, quite frankly, is to show that the grounds for evictions from these communities are only misleading evidence that because of the targeted communities we are at first glance leaning toward religious grounds. We therefore propose a careful re-reading of the sources, and to focus on the events that lead to the issuing of the decrees of expulsions and to a lesser extent on the political context because, in our opinion, the only way to highlight the real reasons for expulsions

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Andrikopoulos, Laura. "Twentieth-Century Psychological Astrology and Legitimisation." Culture and Cosmos 26, no. 02 (October 2022): 55–76. http://dx.doi.org/10.46472/cc.0226.0207.

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Twentieth century psychological astrology was the dominant strand in the English-speaking world. It has been argued that this form of astrology attempted to become more psychological as a strategy for legitimisation in the modern world. This paper argues that an examination of the astrological texts of three key twentieth-century astrologers – Alan Leo (1860–1917), Dane Rudhyar (1895–1985) and Liz Greene (1946– ) – suggests that psychology was embraced not for reasons of legitimisation. Instead, psychology was adopted primarily for philosophical reasons, that is to increase the freedom of the individual and because, for Greene in particular, astrology is regarded as fundamentally psychological in nature.

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Thomann, Johannes. "The Second Revival of Astronomy in the Tenth Century and the Establishment of Astronomy as an Element of Encyclopedic Education." Asiatische Studien - Études Asiatiques 71, no. 3 (December 20, 2017): 907–57. http://dx.doi.org/10.1515/asia-2017-0052.

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Abstract In the fourth/tenth century a great number of new intellectual centers appeared in the Islamic world, and an increase in the number of persons involved in production of written works on mathematics and astronomy took place. One such new center was Aleppo under the Ḥamdanid ruler Sayf al-Dawla. According to al-Qabīṣī the generosity of Sayf al-Dawla led to the situation that ignorant people pretended to be astronomers or astrologer. Therefore, al-Qabīṣī argued, exams should be established for testing the level of competence and the completeness of knowledge of a candidate. Al-Qabīṣī was engaged in teaching by giving lectures based on a textbook, the Fuṣūl of al-Farghānī. This was a novelty in teaching astronomy, since before memorizing didactic poems and operating with astronomical instruments was the preferred method. While al-Qabīṣī’s aim in teaching astronomy was to train future professional astronomers and astrologers, in other contexts astronomy was a propaedeutic subject as part of the quadrivium. The philosopher Muḥammad Ibn al-Haytham (not to be confused with the mathematician al-Ḥasan Ibn al-Haytham) wrote a commentary of the Almagest, in which his intention was “to elucidate subtle ideas for the benefit of students”, and not to go into technical details of calculation. Obviously his aim was to educate future philosophers in the “philosophical sciences” (mathematics, natural sciences and metaphysics). Some generations earlier, al-Fārābī wrote a commentary on the Almagest with similar intentions. His preferred subject was the geometric proof, while observations and calculations were of little interest. Astronomy was incorporated into a curriculum of general scientific knowledge, – similar to the curriculum of the Alexandrian schools in late antiquity –, and ancient Greek texts on astronomy were preferred. This development was indeed a renaissance in the sense Jacob Burckhardt used the term.

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Voss, Angela. "The Astrology of Marsilio Ficino: Divination or Science?" Culture and Cosmos 04, no. 02 (October 2000): 29–45. http://dx.doi.org/10.46472/cc.0204.0205.

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This paper addresses the question of the kind of knowledge which informed the astrological practice of Marsilio Ficino, and in so doing distinguishes between two modes of understanding the human relationship to the cosmos, the natural scientific and the magical. I will seek to show that Ficino's critique of his contemporary astrologers derived from their lack of symbolic understanding, and I shall attempt to explore the nature of this understanding which for Ficino was fully revealed in the Platonic and Hermetic traditions. Finally I shall suggest that in his system of natural magic Ficino re-defined astrology as a unitive tool for healing, founded on both 'scientific' investigation into cosmic law and divinatory experience.

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