By Roger Beck
A short historical past of old Astrology explores the speculation and perform of astrology from Babylon to historical Greece and Rome and its cultural and political impression on historical societies.Discusses the union among early astrology and astronomy, unlike the trendy dichotomy among technological know-how and superstition.Explains the traditional knowing of the zodiac and its twelve indicators, the seven planets, and the mounted circle of 'places' opposed to which the indicators and planets revolve.Demonstrates tips on how to build and interpret a horoscope within the old demeanour, utilizing unique old horoscopes and handbooks.Considers the relevance of historical astrology at the present time.
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Additional info for A Brief History of Ancient Astrology (Brief Histories of the Ancient World)
13) any more satisfactory: he offers you a choice between harmonics and combinations of signs of the same or of different gender. Implicit and explicit answers to these sorts of ‘‘why’’ questions can tell us much about the mind-set and world construction of ancient astrology. But they can never justify the meanings attributed to its terms and relations. In the end all that can be said is that the meanings are so and not otherwise simply because astrologers have agreed that they are so and not otherwise.
Even individually a planet culminating in ‘‘midheaven’’ must surely have a different effect from the same planet twelve hours later at its nadir (‘‘lower midheaven’’) beneath the earth, even though in terms of motion around the zodiac the planet’s change of position may have been insignificant. Second, by localizing the horoscope, the inclusion of the ascendant individualizes the horoscope. Horoscopic astrology, for all its faults, is an egalitarian enterprise. Before the discovery of the Babylonian horoscopes it used to be thought that the individualism implicit in genethlialogy was peculiarly Greek.
As an example I have selected the scheme of Hermes Trismegistus, Thrasyllus, and Antiochus of Athens. These are all relatively early, inter-dependent sources, summaries of whose teachings are preserved in manuscripts still extant. 5 He [Antiochus] next describes the twelve places of the horoscope and their names and significances – thus: that [no. e. slaves as well as what we call ‘‘livestock’’] and increase of livelihood; that  the sixth place is called Daemon and prodysis [‘‘(place) before the descendant’’] and is indicative of troubles, sufferings, and enemies; that  the seventh, the descendant, is indicative of the last age and end of life; that  the eighth is called the epikatadysis [‘‘(place of) next setting’’] and the futile sign; that  the ninth is called the place of the God or the apoklima of the midheaven and is indicative of travel and living abroad; that  the tenth, which is also the midheaven, is the summit of life and concerns reputation, activity, and professional skills; also the middle span of life and everyday fortune; that  the eleventh is called the epanaphora of the midheaven and the Good Daemon and signifies future growth; that  the twelfth is called the apoklima and the Daemon and Necessity and signifies difficulties and problems after conception.