Sejarah astrologi: Perbedaan antara revisi

Bukti tertua praktik-praktik ini berupa berbagai jejak atau guratan yang tertera di tulang-tulang dan dinding-dinding gua, yang mana menunjukan bahwa perubahan fase bulan telah dikenal oleh manusia setidaknya pada 25.000 tahun yang lalu. Ini merupakan langkah awal sebelum manusia dapt menghubungkan bulan dengan fenomena pasang-surut air laut atau menggunakannya sebagai patokan kalender dalam kebudayaan mereka. Dengan berkembangya teknologi pertanian pada zaman Neolitikum, masyarakat pada masa ini juga telah menyadari pentingnya pengetahuan terhadap konstelasi-konstelasi bintang tertentu untuk memprediksi perubahan musim atau banjir yang dapat mempengaruhi produktivitas pertanian mereka. Kemudian di akhir abad ke-30 SM, peradaban-peradaban manusia telah mengembangkan pemahaman yang cukup kompleks terkait benda-benda dan fenomena di langit, dan mereka juga telah melibatkan ini dalam kepercayaan mereka— dapat terlihat dari kuil-kuil atau pemakaman peninggalan mereka yang memiliki orientasi tertentu terhadap pergerakan matahari atau bintang-bintang tertentu.

 

 

There is scattered evidence to suggest that the oldest known astrological references are copies of texts made during this period, particularly in Mesopotamia (Sumer, Akkad, Assyria and Babylonia). Two, from the Venus tablet of Ammisaduqa (compiled in Babylonround 1700 BC) are reported to have been made during the reign of king Sargon of Akkad (2334-2279 BC). Another, showing an early use of electional astrology, is ascribed to the reign of the Sumerian ruler Gudea of Lagash (c. 2144 - 2124 BC). This describes how the gods revealed to him in a dream the constellations that would be most favourable for the planned construction of a temple. However, controversy attends the question of whether they were genuinely recorded at the time or merely ascribed to ancient rulers by posterity. The oldest undisputed evidence of the use of astrology as an integrated system of knowledge is therefore attributed to the records that emerge from the first dynasty of Mesopotamia (1950-1651 BC).

For example, Avicenna’s 'Refutation against astrology' ''Resāla fī ebṭāl aḥkām al-nojūm'', argues against the practice of astrology while supporting the principle of planets acting as the agents of divine causation which express God's absolute power over creation. Avicenna considered that the movement of the planets influenced life on earth in a deterministic way, but argued against the capability of determining the exact influence of the stars. In essence, Avicenna did not refute the essential dogma of astrology, but denied our ability to understand it to the extent that precise and fatalistic predictions could be made from it.

 

Whilst astrology in the East flourished following the break up of the Roman world, with Indian, Persian and Islamic influences coming together and undergoing intellectual review through an active investment in translation projects, Western astrology in the same period had become “fragmented and unsophisticated ... partly due to the loss of Greek scientific astronomy and partly due to condemnations by the Church.” Translations of Arabic works into Latin started to make their way to Spain by the late 10th century, and in the 12th century the transmission of astrological works from Arabia to Europe “acquired great impetus”.