787-886 * Al Balkhi, Ja’far Ibn Muhammad (Albumasar) *
Astronomi
The Persian astrologer Abu Ma’shar (787-886 AD) had a
profound effect on Western astrology and the modern-day student of the Western
Predictive Tradition will be well rewarded by close study of his works and
their influence.1
With these words Robert Zoller begins his treatise dedicated
on the life and work of the wonderful astrologer by name Abu Ma’shar.
In my study of traditional astrology so far, there are few
astrologers who were able to take my attention for a closer study and Abu
Ma’shar is one of them. His astrology is very insightful, concrete and
rational. Once you try to incorporate it in your astrological practice tools,
it is hard to forget about it, jut because it is so natural and fluent.
This will be the first of the series I’m planning to write
on Abu Ma’shar’s approach to astrology.
In this article I will try to give a broader scope of his
life and works, his influences and influences on him, and in the later series I
will give practical examples of his delineation style and approach.
His Life
The full name of Abu Ma’shar is Abu Ma’shar Ja’far ben
Muhammad al-Balkhi, was born 10th of august in year 787 in town Balkh, an
ancient city on the territory of today’s Afghanistan. Today it is a small city
in the province of Bakhl, which is one of the 34 provinces in Afghanistan. But
once it was a great city in the then famous Khorasan. Marco Polo says that
Balkh was “noble and great city”. Khorasan was a name of territories during the
caliphate in 750 AD. It was part of Persia, and bordered with Hind (Sind, which
was culturally connected mostly to India [Hindustan]) on north-east.
Hence the influence in Abu Ma’shar’s mundane (and natal) works from the Hindu’s
Siddhantas in which the entire system of Hindu’s chronology was preserved. Abu
Ma’shar used this chronology in his mundane calculations,
but I will speak more on this in the future series.
Abu Ma’shar entered into the world of Astrology in his late
years (around 47). He was at first criticizer of the subject but his teacher –
the great polymath Al Kindi – told him that a wise man should not
criticize any subject before studying it.
It was this decisive moment when Abu Ma’shar decided to
study Astrology and become his life since.
One of his students wrote about his master depicts him as an
“omniscient wise men”.
There is an interesting anecdote written in the
medieval treatise “Albumasar in Sadan”:
“Abu Ma’shar said that when a native’s 2nd house is impeded
at birth and its ruler also unfortunate, the native never prospers. When asked
why he never mentioned this in his writings, he said: “The sage who writes down
all he knows is like an empty vessel. Nobody needs him and his reputation
declines. He should keep some secrets to himself and communicate them only to
his closest friends.”2
Abu Ma’shar died on 9 March 886 in Wasit, Iraq.
Abu Mashar’s works
The Greater Introduction to Astrology (as I’m aware, no full
translation of this work is made in English)
The Flores Astrologicae (translated in English by Benjamin
Dykes)
On the Great Conjunctions and on the revolutions of the
world (translated in English by Keiji Yamamoto and Charles Burnett)
On the Revolutions of Nativities (translated in English by
Benjamin Dykes as the third of the series of Persian Nativities).
Thousands (translated in English by David Pingree)
The Abbreviation of the Introduction to Astrology
(there exist two translations, one made by Burnett,Yamamoto and Yano, and the
newer made by Benjamin Dykes compiled together with Al-Qabisi) Abu
Ma’shar’s works served for a greater part of the Guido Bonatti’s monumental
work Liber Astronomiae. He often quotes him using his Latinized name Albumasar.
In 1489 at Augsburg, Erhard Ratdolt published three of his
works, the Greater Introduction to Astronomy in eight books, the Flowers and 8
books concerning great conjunctions and revolutions of the years.
John of Spain and Hermann of Dalmatia translated the
Introduction and the French translation of Hagins the Jew made in 1273 (from
which Peter of Abano translate portions for his compilation): “Le livre des
revolutions desiecle”.
Another work cited by Peter of Abano and other medieval
authors is “Albumasar in Sadan”, also called “Excerpts from the Secrets of
Albumasar”. The famous orientalist and biographer Moritz Steinschneider is of
opinion that the Latin translation of this work is a shortened or incomplete
version of an Arabic original entitled al-Mudsakaret, or Memorabilia by Abu
Sa’id Schadsan (corrupted into ‘Sadan’) who wrote down the answers of his teacher
to his question. (Lynn Thorndike p.651).
There is also a work called Mysteries, in Greek “Musteria”,
also preserved in Byzantine versions of Shadhan’s Mudhakarat and of Abu
Ma’shar’s Kitab al-madkhai al-kabir.
Giuseppe Bezza has Italian translation of fragments of this
work preserved in the Angelicus Graecus 29. The translation into English by
Daria Dudziak can be found here:
http://www.cieloeterra.it/eng/eng.testi.metafore/eng.metafore.html
(Albumazar: woodcut from his ‘Introductorium in
Astronomiam’, Venice, 1506.)
Indian influence on Abu Ma’shar
The Art historian Aby Warbug gave a lecture dating in year
1922 on a congress in Rome on the study he had made on the eerie frescoes in
the Palazzo Schifanoja of Ferrare.
In that lecture he claims that the key to ‘read’ these
images is astrology!
Abu Ma’shar was mentioned in this work of Amy Warburg as a
“principle authority of medieval astrology”, whose work “Introductorium majus”
(The Great Introduction) served to the compilation of Peter of Abano by name
“Astrolabium magnum”.
In the lecture Amy Warburg is tracing the chronology of
migration of the Sphaera Barbarica, and states that it was Abu Ma’shar’s work
which is deserving praises for surviving of the decanic images which later on
served to the mentioned compilation of Peter of Abano.
Amy suggests that the Sphaera was traveling from Asia Minor
by way of Egypt to India, and found its way to Persia through the work of Abu
Ma’shar (Great introduction).
This text was then translated by a Spanish Jew by name Ibn Ezra
(supposedly John of Spain?). Then, his translation was translated into French
by a person named Hagins, a Jewish Scholar, and Amy suggests that this French
translation served as a basis for the Latin translation made by Peter of Abano
in 1293.
In investigating the source of the decanic images, Amy is of
opinion that Abu Ma’shar had an ‘unacknowledged’ Hindu source. This is the
sixth century Indian author by name Varahamihira “whose Brihat jataka was Abu
Ma’shar’s unacknowledged source”:
“The first Drekkana of sign Aries is a man with a white
cloth tied around his loins, black, facing a person as if able to protect him,
of a fearful appearance and of red eyes and holding an ax in his hand. This
Drekkana is of the shape of a man and is armed. Mars (Bhauma) is its llord”.
Abu Ma’shar (Boll, Sphaera 497) writes:
“ The Indians say that in this decan a black man arises with
red eyes, a man of powerful stature, courage, and greatness of mind; he wears a
voluminous white garment, tied around his midriff with a cord; he is wrathful,
stands erect, guards, and observes”.
(German Essays on Art History, Amy Warburg: Italian Art and
International Astrology in the Palazzo Schifanoia Ferrara, Continuum
International Publishing Group, Jun 1, 1988 edited by Gert Schiff p.242)
(Decans of Aries from Astrolabium Magnum)
Lynn Thorndike in his “A history of magic and experimental
science” says that although he was the most celebrated astrologer of 9th
century Bagdad astrologers, he was also accused for plagiarism (p.649).
Some things never change?!
David Pingree, in his article published in Viator Medieval
and Renaissance Studies, Volume 1, by name “The Indean and Pseudo-Indian
Passages in Greek and Latin Astronomical and Astrological texts” compares texts
in Abu Ma’shar’s “On Solar Revolutions” in the section dedicated to the
Novenaria with that of the Hindu “Navamsas” as explained in III.9 of this book.
I here refer to the translation by Benjamin Dykes in his series of Persian
Nativities, but Pingree discusses the Arabian original by name “Kitab ahkam
tahawil sini al-mawalid”.
Abu Ma’shar in that particular chapter tells us that in
determining the ruler of the year, the Indian astrologers used the lord of the
first navamsa in the sign in which the revolution of the years of the nativity
has reached.
Pingree says: “Abu Ma’shar frequently in his other works in
Arabic refers to Indian theories of one sort or another, but little of this
material was translated into either Greek or Latin”. (p.173)
Pingree argues that Abu Ma’shar was one of the most
important transmitters of a knowledge of Indian astrology among the Arabs. His
pupil Shadhan says that his teacher had some direct contact with India.
geografi berkembang
pesat. Sejumlah geografer Muslim berhasil melakukan terobosan dan penemuan
penting. Di awal abad ke-10 M, secara khusus, Abu Zayd Al-Balkhi yang berasal
dari Balkh mendirikan sekolah di kota Baghdad yang secara khusus mengkaji dan
membuat peta bumi.
Di abad ke-11 M, seorang geografer termasyhur dari Spanyol,
Abu Ubaid Al- Bakhi berhasil menulis kitab di bidang geografi, yakni Mu’jam
Al-Ista’jam (Eksiklopedi Geografi) dan Al-Masalik wa Al-Mamalik (Jalan dan
Kerajaan). Buku pertama berisi nama-nama tempat di Jazirah Arab. Sedangkan yang
kedua berisi pemetaan geografis dunia Arab zaman dahulu.
Conclusion
Abu Ma’shar was highly influential in the years to
come after his death.
He influenced as we said, Bonatti’s monumental work Liber
Astronomiae, but he also influenced Morin even though Morin was probably not
aware of the fact that he is reading and quoting an Arabian astrologer.
In quoting him in his Astrologia Gallica nr.23 dedicated to
the Solar Revolutions, Morin thinks that he quotes some person by name (or
pseudo-name) “Hermes the Philosopher”. At this moment I’m not sure whether
Morin knew who the author was but decided not to quote the name due to his
despise of Arabs (political reasons), or he truly didn’t knew about
the fact that he is quoting the famous Abu Ma’shar.
Morin’s delineation style of the Solar Revolutions depends a
lot on this treatise of Abu Mashar.
We saw also how Abu Ma’shar’s works was important for the
persevering the ancient decanic images, which he probably took from Indians
through some corrupted version of the original Greek or Babylonian sources. He
has tremendous importance for the preservation of the knowledge of mundane
astrology practiced in Perso-Arabian times, and has great value for us today.
It is important to note though that Abu Ma’shar preserved
the ancient tradition of Hellenistic Astrology migrated through the Sassanian
sources. Abu Ma’shar got his basics in astrology from Valens:
And when Abu Ma’shār transferred to the Great Introduction
the elements (of astrology) from al-Bizīdhaj (The Anthology), he mentioned that
the Persians called the first type which is equipollent (lit. corresponding in
strength) potent, and the type which is corresponding in ascension he called
corresponding in course, and he left the third type as it is. And when Abū Muḫammad al-Saifī has mentioned
it and called the first type equipollent and he called it also corresponding in
course. And he judged Abu Ma’shār (adversely) for calling the second type the
ones corresponding in course, and he ascribed it to ignorance of the heavens.
And in spite of his (Abu Ma’shār’s) telling the truth, he (Abū Muḫammad) still degrades Abu
Ma’shār, and he does not give him his due esteem. For after all Abu Ma’shār
does not deserve all this attribution of ignorance, even though he erred in his
nomenclature here and followed partially the author of al-Bizīdhaj. (Valens)
This is documented in Al Biruni’s On Transits; but this can
be observed as correct by knowing the similar approach to certain techniques
Abu Ma’shar had with that of Valens. For example, taking into consideration the
planet present into the sign in which the annual profections (or Solar Return
Ascendant) came as a Lord of the Year, instead of the Ruler of the Sign. There
exist other similarities of which I will talk in the next series dedicated on
Abu Ma’shar.
If we trace this thread of influences, we can draw an
interesting line between Valens, Abu Ma’shar and Morinus, who even though
didn’t incorporated the “non-natural” segments of the astrological tools (such
as the lots for example, which are numerical fractions and not real
astronomical phenomena) into his Astrology, it is obvious that the approach in
delineating is very similar.
I hope I was able to spark your curiosity for this very
important astrologer, and your impatience to read some of my further articles
on this subjects
The Persian astrologer Al Balkhi, Ja’far Ibn Muhammad (Albumasar)
(787-886 AD) had a profound effect on Western astrology and the
modern-day student of the Western Predictive Tradition will be well rewarded by
close study of his works and their influence.1
With these words Robert Zoller begins his treatise dedicated
on the life and work of the wonderful astrologer by name Abu Ma’shar.
In my study of traditional astrology so far, there are few
astrologers who were able to take my attention for a closer study and Abu
Ma’shar is one of them. His astrology is very insightful, concrete and
rational. Once you try to incorporate it in your astrological practice tools,
it is hard to forget about it, jut because it is so natural and fluent.
This will be the first of the series I’m planning to write
on Abu Ma’shar’s approach to astrology.
In this article I will try to give a broader scope of his
life and works, his influences and influences on him, and in the later series I
will give practical examples of his delineation style and approach.
His Life
The full name of Abu Ma’shar is Abu Ma’shar Ja’far ben
Muhammad al-Balkhi, was born 10th of august in year 787 in town Balkh, an
ancient city on the territory of today’s Afghanistan. Today it is a small city
in the province of Bakhl, which is one of the 34 provinces in Afghanistan. But
once it was a great city in the then famous Khorasan. Marco Polo says that
Balkh was “noble and great city”. Khorasan was a name of territories during the
caliphate in 750 AD. It was part of Persia, and bordered with Hind (Sind, which
was culturally connected mostly to India [Hindustan]) on north-east.
Hence the influence in Abu Ma’shar’s mundane (and natal) works from the Hindu’s
Siddhantas in which the entire system of Hindu’s chronology was preserved. Abu
Ma’shar used this chronology in his mundane calculations,
but I will speak more on this in the future series.
Abu Ma’shar entered into the world of Astrology in his late
years (around 47). He was at first criticizer of the subject but his teacher –
the great polymath Al Kindi – told him that a wise man should not
criticize any subject before studying it.
It was this decisive moment when Abu Ma’shar decided to
study Astrology and become his life since.
One of his students wrote about his master depicts him as an
“omniscient wise men”.
There is an interesting anecdote written in the
medieval treatise “Albumasar in Sadan”:
“Abu Ma’shar said that when a native’s 2nd house is impeded
at birth and its ruler also unfortunate, the native never prospers. When asked
why he never mentioned this in his writings, he said: “The sage who writes down
all he knows is like an empty vessel. Nobody needs him and his reputation
declines. He should keep some secrets to himself and communicate them only to his
closest friends.”2
Abu Ma’shar died on 9 March 886 in Wasit, Iraq.
Abu Mashar’s works
The Greater Introduction to Astrology (as I’m aware, no full
translation of this work is made in English)
The Flores Astrologicae (translated in English by Benjamin
Dykes)
On the Great Conjunctions and on the revolutions of the
world (translated in English by Keiji Yamamoto and Charles Burnett)
On the Revolutions of Nativities (translated in English by
Benjamin Dykes as the third of the series of Persian Nativities). Thousands
(translated in English by David Pingree)
The Abbreviation of the Introduction to Astrology
(there exist two translations, one made by Burnett,Yamamoto and Yano, and the
newer made by Benjamin Dykes compiled together with Al-Qabisi) Abu
Ma’shar’s works served for a greater part of the Guido Bonatti’s monumental
work Liber Astronomiae. He often quotes him using his Latinized name Albumasar.
In 1489 at Augsburg, Erhard Ratdolt published three of his
works, the Greater Introduction to Astronomy in eight books, the Flowers and 8
books concerning great conjunctions and revolutions of the years.
John of Spain and Hermann of Dalmatia translated the
Introduction and the French translation of Hagins the Jew made in 1273 (from
which Peter of Abano translate portions for his compilation): “Le livre des
revolutions desiecle”.
Another work cited by Peter of Abano and other medieval
authors is “Albumasar in Sadan”, also called “Excerpts from the Secrets of
Albumasar”. The famous orientalist and biographer Moritz Steinschneider is of
opinion that the Latin translation of this work is a shortened or incomplete
version of an Arabic original entitled al-Mudsakaret, or Memorabilia by Abu
Sa’id Schadsan (corrupted into ‘Sadan’) who wrote down the answers of his
teacher to his question. (Lynn Thorndike p.651).
There is also a work called Mysteries, in Greek “Musteria”,
also preserved in Byzantine versions of Shadhan’s Mudhakarat and of Abu
Ma’shar’s Kitab al-madkhai al-kabir.
Giuseppe Bezza has Italian translation of fragments of this
work preserved in the Angelicus Graecus 29. The translation into English by
Daria Dudziak can be found here:
http://www.cieloeterra.it/eng/eng.testi.metafore/eng.metafore.html
(Albumazar: woodcut from his ‘Introductorium in
Astronomiam’, Venice, 1506.)
Indian influence on Abu Ma’shar
The Art historian Aby Warbug gave a lecture dating in year
1922 on a congress in Rome on the study he had made on the eerie frescoes in
the Palazzo Schifanoja of Ferrare.
In that lecture he claims that the key to ‘read’ these
images is astrology!
Abu Ma’shar was mentioned in this work of Amy Warburg as a
“principle authority of medieval astrology”, whose work “Introductorium majus”
(The Great Introduction) served to the compilation of Peter of Abano by name
“Astrolabium magnum”.
In the lecture Amy Warburg is tracing the chronology of
migration of the Sphaera Barbarica, and states that it was Abu Ma’shar’s work
which is deserving praises for surviving of the decanic images which later on
served to the mentioned compilation of Peter of Abano.
Amy suggests that the Sphaera was traveling from Asia Minor
by way of Egypt to India, and found its way to Persia through the work of Abu
Ma’shar (Great introduction).
This text was then translated by a Spanish Jew by name Ibn
Ezra (supposedly John of Spain?). Then, his translation was translated into
French by a person named Hagins, a Jewish Scholar, and Amy suggests that this
French translation served as a basis for the Latin translation made by Peter of
Abano in 1293.
In investigating the source of the decanic images, Amy is of
opinion that Abu Ma’shar had an ‘unacknowledged’ Hindu source. This is the
sixth century Indian author by name Varahamihira “whose Brihat jataka was Abu
Ma’shar’s unacknowledged source”:
“The first Drekkana of sign Aries is a man with a white
cloth tied around his loins, black, facing a person as if able to protect him,
of a fearful appearance and of red eyes and holding an ax in his hand. This
Drekkana is of the shape of a man and is armed. Mars (Bhauma) is its llord”.
Abu Ma’shar (Boll, Sphaera 497) writes:
“ The Indians say that in this decan a black man arises with
red eyes, a man of powerful stature, courage, and greatness of mind; he wears a
voluminous white garment, tied around his midriff with a cord; he is wrathful,
stands erect, guards, and observes”.
(German Essays on Art History, Amy Warburg: Italian Art and
International Astrology in the Palazzo Schifanoia Ferrara, Continuum
International Publishing Group, Jun 1, 1988 edited by Gert Schiff p.242)
(Decans of Aries from Astrolabium Magnum)
Lynn Thorndike in his “A history of magic and experimental
science” says that although he was the most celebrated astrologer of 9th
century Bagdad astrologers, he was also accused for plagiarism (p.649).
Some things never change?!
David Pingree, in his article published in Viator Medieval
and Renaissance Studies, Volume 1, by name “The Indean and Pseudo-Indian
Passages in Greek and Latin Astronomical and Astrological texts” compares texts
in Abu Ma’shar’s “On Solar Revolutions” in the section dedicated to the
Novenaria with that of the Hindu “Navamsas” as explained in III.9 of this book.
I here refer to the translation by Benjamin Dykes in his series of Persian
Nativities, but Pingree discusses the Arabian original by name “Kitab ahkam
tahawil sini al-mawalid”.
Abu Ma’shar in that particular chapter tells us that in
determining the ruler of the year, the Indian astrologers used the lord of the
first navamsa in the sign in which the revolution of the years of the nativity
has reached.
Pingree says: “Abu Ma’shar frequently in his other works in
Arabic refers to Indian theories of one sort or another, but little of this
material was translated into either Greek or Latin”. (p.173)
Pingree argues that Abu Ma’shar was one of the most
important transmitters of a knowledge of Indian astrology among the Arabs. His
pupil Shadhan says that his teacher had some direct contact with India.
Conclusion
Abu Ma’shar was highly influential in the years to
come after his death.
He influenced as we said, Bonatti’s monumental work Liber
Astronomiae, but he also influenced Morin even though Morin was probably not
aware of the fact that he is reading and quoting an Arabian astrologer.
In quoting him in his Astrologia Gallica nr.23 dedicated to
the Solar Revolutions, Morin thinks that he quotes some person by name (or
pseudo-name) “Hermes the Philosopher”. At this moment I’m not sure whether
Morin knew who the author was but decided not to quote the name due to his
despise of Arabs (political reasons), or he truly didn’t knew about
the fact that he is quoting the famous Abu Ma’shar.
Morin’s delineation style of the Solar Revolutions depends a
lot on this treatise of Abu Mashar.
We saw also how Abu Ma’shar’s works was important for the
persevering the ancient decanic images, which he probably took from Indians
through some corrupted version of the original Greek or Babylonian sources. He
has tremendous importance for the preservation of the knowledge of mundane
astrology practiced in Perso-Arabian times, and has great value for us today.
It is important to note though that Abu Ma’shar preserved
the ancient tradition of Hellenistic Astrology migrated through the Sassanian
sources. Abu Ma’shar got his basics in astrology from Valens:
And when Abu Ma’shār transferred to the Great Introduction
the elements (of astrology) from al-Bizīdhaj (The Anthology), he mentioned that
the Persians called the first type which is equipollent (lit. corresponding in
strength) potent, and the type which is corresponding in ascension he called
corresponding in course, and he left the third type as it is. And when Abū Muḫammad al-Saifī has mentioned
it and called the first type equipollent and he called it also corresponding in
course. And he judged Abu Ma’shār (adversely) for calling the second type the
ones corresponding in course, and he ascribed it to ignorance of the heavens.
And in spite of his (Abu Ma’shār’s) telling the truth, he (Abū Muḫammad) still degrades Abu
Ma’shār, and he does not give him his due esteem. For after all Abu Ma’shār
does not deserve all this attribution of ignorance, even though he erred in his
nomenclature here and followed partially the author of al-Bizīdhaj. (Valens)
This is documented in Al Biruni’s On Transits; but this can
be observed as correct by knowing the similar approach to certain techniques
Abu Ma’shar had with that of Valens. For example, taking into consideration the
planet present into the sign in which the annual profections (or Solar Return
Ascendant) came as a Lord of the Year, instead of the Ruler of the Sign. There
exist other similarities of which I will talk in the next series dedicated on
Abu Ma’shar.
If we trace this thread of influences, we can draw an
interesting line between Valens, Abu Ma’shar and Morinus, who even though
didn’t incorporated the “non-natural” segments of the astrological tools (such
as the lots for example, which are numerical fractions and not real
astronomical phenomena) into his Astrology, it is obvious that the approach in
delineating is very similar.
I hope I was able to spark your curiosity for this very
important astrologer, and your impatience to read some of my further articles
on this subjects
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