Mostrar mensagens com a etiqueta Astrólogo. Mostrar todas as mensagens
Mostrar mensagens com a etiqueta Astrólogo. Mostrar todas as mensagens

sábado, 6 de janeiro de 2024

Feliz Dia de Reis (Astrólogos)


O Dia de Reis serve também para celebrar a Astrologia e mostrar o verdadeiro valor da "profissão" de astrólogo. Coloco profissão entre aspas, pois é bem mais do que uma profissão. Sim, a Astrologia pode ser exercida de forma profissional, com a exigência e a experiência necessárias. No entanto, a Astrologia não é se limita a uma qualquer disciplina que possa ser ensinada num estilo de instituto de formação profissional, nem muito menos divulgada numa versão simplista e descaracterizada que surge espalhada hoje por demasiados sítios. A Astrologia implica um modo de vida, na verdade, muito semelhante ao da Filosofia. Para ambas, a sabedoria é o único caminho e é isso que deve ser lembrado e relembrado neste dia. Seguir as estrelas é o caminho, a verdade e a vida. Felizmente, continuam a existir muitos Reis (e Rainhas) Magos. Para todas e todos, um Feliz Dia de Reis.

quinta-feira, 10 de fevereiro de 2022

O Astrólogo como Sacerdote do Céu e das Estrelas e a Necessidade de uma Conduta de Excelência: Exemplo Textual



Hübner, W., 2020, "The Professional Ἀϲτρολόγοϲ" in Hellenistic Astronomy: The Science in Its Contexts, ed. Bowen & Rochberg, 301-2.


Vettius Valens and Firmicus Maternus [Math. 2.30.2, 3.praef.1] celebrated astrology as worshipping the Sun, Moon, and planets or the divine Hermes Trismegistus. [Harpocration] writes that he owes his wisdom to Asclepius. Astrologers sometimes claimed to be priests of the heavenly bodies, even assuming a godlike status [CCAG 8.1.3, 136.31 (De planetis): cf. Manilius, Astr. 1.50, 2.30.1].19 and thus were more esteemed, presumably, by believers [e.g., [Quintilian], Decl. 4.3.4: cf. Stramaglia 2013, 99–100]. There may have been prayers to the planets or other astral divinities, and Vettius Valens engaged his pupils by oath [Anth. 4.11.11, 7.praef.3, 7.6.23].

From this conception of their task came the aspiration to live a purified life and have moral integrity [Valens, Anth. 6.praef.15] and thus to nourish the immortal soul, an ideal that resembles that of mystical cults. But although this aspiration was demanded in the handbooks, it seems to have been seldom realized. Whether or not some of the astrologers also practiced magical arts [so Dickie 2001, 111] cannot be proved. 

Writing his L’Égypte des astrologues [1937], Franz Cumont was inspired by the Latin Liber Hermetis, which had been uncovered and published one year earlier by Wilhelm Gundel [Feraboli 1994, c. 25; Hübner 1995b]. Following the lead of Wilhelm Kroll’s “Kulturhistorisches aus astrologischen Texten” [1923], Cumont conjectured that astrological texts reflected the society of Ptolemaic Egypt and assumed a common source written by astrological priests of the temples in the Nile valley [1937, 124–131]. Louis Robert protested immediately, saying that the texts are not limited to Ptolemaic Egypt but reflect the life of the entire Greco-Roman world, the later empire included [1938, 77–86: but see Barton 1994a, 159–160]. Ignoring this principal objection, Daniela Baccani has tried to corroborate Cumont’s idea so far as it relates to the ostraca excavated at Medinet Madi [1992, 50–51].23 Finally, James Evans has traced out a lively picture of the temple astrologers in Egypt in the second century ce, defining them as priests of Serapis [2004, 27–37, against Kroll 1923, 213]. This may be convincing for Ptolemaic Egypt; but under the Lagides, the astrological lore had been secularized and globalized. Throughout the whole Roman Empire, many astrologers were not settled but traveled across countries, as Vettius Valens relates about himself [Anth. 4.11.4:, 9.15.11].



Hübner, W., 2020, "The Professional Ἀϲτρολόγοϲ" in Hellenistic Astronomy: The Science in Its Contexts. ed. A. C. Bowen & F. Rochberg, 297-320. Leiden/ Boston: Brill.

terça-feira, 12 de maio de 2020

A Grande Conjunção, a sua Esfera de Influência e o Grande Cisma: Exemplo Textual




Rutkin, H. D., 2019, Sapientia Astrologica: Astrology, Magic and Natural Knowledge, ca. 1250-1800, vol. I, 424-5.

Proferred in many cities throughout Europe, annual prognostications also articulated an astrological framework for understanding the broader patterns of history, namely, the theory of great conjunctions, which were given renewed credence in the work of Cardinal Pierre d’Ailly (1350–1420).5 The basic patterns of historical astrology have already been described, so I will be very brief here. It is an astronomical fact that the two outermost planets of the premodern planetary system, Jupiter and Saturn, conjoin every 20 years, that is, they meet each other at the same degree of longitude on the zodiac. Or at least very close to the same degree, for a conjunction need not be exact to have an astrologically significant effect, since each planet has its own accepted sphere of influence, as discussed in my Excursus to the overall introduction. This conjunction is called a “great” conjunction simpliciter. These conjunctions would then continue to occur in a strikingly triangular pattern within the bounds of the same elemental triplicity for 240 years (i.e., twelve great conjunctions), at which time the conjunction would then switch to the next triplicity, say, from earth to air; this would mark a “greater” conjunction. Finally, after 960 years, the conjunctions would return to the initial point of departure, thus marking a “greatest” conjunction.

A great deal of ingenuity was expended during the Middle Ages and beyond to fit the major events of history to this model. In particular, major transformations in politics and religion were associated with the greater and greatest conjunctions. This view of history was introduced by Messahalah in the late eighth and early ninth centuries; it was greatly promoted soon after by Albumasar.10 Such an analysis was used to great effect by Cardinal d’Ailly to interpret the cataclysmic events of the Avignonese papacy (the so-called Babylonian captivity, 1309–1378), and the Great Schism (1378–1414), for whose resolution he was in good measure personally responsible, thus indicating an important area where astrology had a significant impact on society.



Rutkin, H. D., 2019, Sapientia Astrologica: Astrology, Magic and Natural Knowledge, ca. 1250-1800, vol. I: Medieval Structures (1250-1500): Conceptual, Institutional, Socio-Political, Theologico-Religious and Cultural, 424-5. Basileia: Springer Nature Switzerland.

quarta-feira, 22 de janeiro de 2020

A Definição de Astrologia e de Astrólogo de Abū Maʿšar


Abū Maʿšar, Grande Introdução à Astrologia (Kitāb al-mudḫal al-kabīr ilā ʿilm aḥkām an-nuǧūm), Parte III, 1, 2.14a-b.

(...)
   We have dealt with55 the definition of astrology and the astrologer, and 2.14a what the master of astrology should examine. We shall ⟨now⟩56 mention the six things that follow this.57 We say that astrology has a starting-point, an origin, a branch,58 a proof,59 a fruit, and a finishing-point.60 The starting-point for judgements that are passionately desired is outstanding61 knowledge of the science of existing things and interest in them. Its origin is the knowledge of the quality and quantity of the movements of celestial bodies. The branch of this knowledge is to judge by them matters existing in this changeable world.62 The proof of the judgements is the correctness which comes about by prediction from the conditions of the stars and their action in the thing about which information is sought, among the things which will happen.| The acquisition of this science only comes about with difficulty and 2.14b labour,63 and correctness concerning existing things by opinion and estimation64 may be available ⟨only⟩ to a special kind of people at certain times. From this point on we have decided to begin65 with the knowledge of the conditions of the stars; then we shall subsequently add to it the judgement, in order that one should not think that the judgement of the stars is only guessed at randomly by conjecture and opinion, without knowledge of the positions, conditions, and indications of the stars. The fruit is the correctness, 66 benefit, and usefulness because of it for those who are possessors of the knowledge of the excellence of correctness. The benefit through correctness is the completeness.67 Everything that does not have completeness is lacking, and things are established68 only by completeness.


Fonte: 

Yamamoto, K. & C. Burnett (ed.), 2019, The Great Introduction to Astrology by Abū Maʿšar, vol. I (2 vols.), 240-243.  
Leiden/ Boston: Brill.