Persian or Zoroastrian Astrology
Ancient Zoroastrian use of Astrology
Enduring Zoroastrian writings show that astrology was utilized by old Zoroastrians and their priests, the magi, primarily as a strategy for measuring historical and calendric time. They developed astrology of the world and utilized astrology as a way to date occasions in Aryan history. The magi likewise used Astrology to predict cyclical events, for example, seasons and noteworthy climatic changes that would cause community wide changes.
Today, a few Zoroastrians likewise acknowledge astrology as methods for predicting events or, say, to decide whether two individuals are compatible. Different Zoroastrians reject such use consigning it to superstition. In any case, astrology is a permanent part of Zoroastrian legacy. An examination of Zoroastrian astrology furnishes us with extremely fascinating experiences and significant connections regardless of beliefs.
INTRODUCTION OF ASTROLOGY
Astrology sees mankind as being not only influenced by hereditary factors and the environment, but also by the state of our solar system at the moment of birth. The planets are regarded as basic life-forces, the tools we live by as well as the basis of our very substance. These planetary forces take on different forms, depending on their zodiacal position and on the way they relate to one another.
The aspects formed between the planets describe these relationships, the positions of the planets in relation to the place of birth tell us of their expression in the spheres of life depicted by the astrological houses.
By interpreting the roles of these planets and their qualities like the elements, signs and houses and creating a synthesis, astrology is able to present a complete and comprehensive picture of the person and his potential, based on the natal horoscope.
Free Will, Choice & Circumstance
Since Zoroastrianism philosophy recognizes free will and a person’s individual and complete responsibility for her or his every thought, word and deed, it automatically rejects any suggestion that a person’s choice of thoughts, words and deeds were a result of movements of astral bodies in the skies. However, if this writer may be permitted to hazard an opinion about the place of astrology in such a philosophy, the orthodox Zoroastrian approach may be to seek possible answers to one’s lot in life or predicaments in astrology, while maintaining that within the boundaries of circumstance, an individual has the ability to make choices in every thought, word and deed based on free will and the orientation of her or his spirit – choices that have the ability to change circumstance. Astrology may be used to indicate potential rather than absolute fated destiny, or perhaps favorable and unfavorable timing to undertake a venture.
Since Zoroastrianism philosophy recognizes free will and a person’s individual and complete responsibility for her or his every thought, word and deed, it automatically rejects any suggestion that a person’s choice of thoughts, words and deeds were a result of movements of astral bodies in the skies. However, if this writer may be permitted to hazard an opinion about the place of astrology in such a philosophy, the orthodox Zoroastrian approach may be to seek possible answers to one’s lot in life or predicaments in astrology, while maintaining that within the boundaries of circumstance, an individual has the ability to make choices in every thought, word and deed based on free will and the orientation of her or his spirit – choices that have the ability to change circumstance. Astrology may be used to indicate potential rather than absolute fated destiny, or perhaps favorable and unfavorable timing to undertake a venture.
References to Astrology in Zoroastrian Texts
Role of Astrology in Zoroastrianism:
There are no references to astrology in surviving Zoroastrian scriptures. However, astrology plays a prominent role in Middle Persian (8th to 10th century CE) non-scriptural Zoroastrian religious texts such as the Bundahishn (Creation) and Jamasp Namah (the Book of Jamasp). These texts are based on earlier (now extinct) religious texts. The role of Astrology in Zoroastrianism is cultural and not religious. The cultural role is nevertheless deep-seated.
In addition to astrological references in surviving non-scriptural Middle Persian texts, we find references in Arabic texts describing other Middle Persian texts that are now extinct. Indeed, the Kitab al-Mawalid wa Ahkamiha is the oldest treatise of genethlialogy that survives in Arabic. Genethlialogy is the science of calculating the position of heavenly bodies on nativities. The Arabic texts state this Kitab was written in the Din Dabirih, the Zoroastrian-Avestan script, by 'Zaradusht' (Zoroaster) himself - a most unlikely claim in the same vein as ascribing the authorship of the ‘Oracles of Zoroaster’ to Zoroaster.
The references to astrology in Middle Persian Zoroastrian texts are to the horoscope of the world, the ‘zaych-i gehan’, cosmology in general and the calendar. The ‘Jamasp Namah’ also makes references to Jamasp, Zoroaster / Zarathushtra's successor as high priest, being a noted astrologer. The ‘Qissa-e Sanjan’, a text that describes the flight of Zoroastrians to India after the Arab invasion of Iran, does make several references to high priests consulting astrological charts to determine the best course of action during the flight of the Zoroastrians - Zoroastrians who came to be known as the Parsees of India
Non-Zoroastrian References to Ancient Persian-Zoroastrian Astrology
Some ancient and medieval references cite as their sources Zoroaster and the magi, while others cite Persian sources. Zoroastrianism was synonymous with Persia prior to the Arab Islamic invasion of Iran c. 640 CE. Zoroastrian astrology survives in a number of non-Zoroastrian works such as those of Masha'allah ibn Athari, Abu Ma’shar al Balkhi, Al Biruni, al-Kamali and Abraham ibn Ezra. According to author Courtney Roberts, "The astrology of the Magi experienced an enthusiastic revival in the work of the Islamic astronomers of the Golden Age of Baghdad (8th - 9th century CE). There, the upstart Abbasid caliphs, eager to legitimate their new dynasty, gladly adopted the Persian astrology of the Magi to their own ends, proclaiming themselves the rightful heirs to the imperial majesty of ancient Persia." The same can be said about the Ghaznivid rulers from (today's) Afghanistan. The significance of this adoption of Persian astrology by Islamic regimes is the context in which the adoption happened: many Islamists believe astrology to be haram - a sin, something forbidden by religious edict.
The Abbasids employed the services of Masha'allah ibn Athari (c.740–815 CE) Persian Jewish astrologer, to determine the propitious time for the founding of Baghdad which he determined was July 30, 762 CE. Masha'allah was then an astronomer resident in the city of Basra, a city that is located in the south of modern day Iraq. European translators of his work styled his name as 'Messahala'. He continued to have an influential position in the court of the Abbasids.
Abu Ma’shar al Balkhi (Latinized as Albumasar, 787-886 CE) was an Eastern Iran from the ancient city of Balkh that was home to Jamasp and is today a part of Northern Afghanistan. His treatise on astrology written in Arabic is titled, Kitab al-Mudkhal al-Kabir ila 'ilm Ahkam an-Nujjum, was translated into Latin under the title ‘Introductorium in Astronomiam’ and was written in Baghdad in 848 CE. As a Khorasani Iranian, Balkhi might have had access to now extinct Zoroastrian works.
Surviving Knowledge & Tradition
Today, the tradition of Zoroastrian astrology appears to have been largely lost and this author does not know of any modern Zoroastrian priest who practices astrology. To understand Zoroastrian astrology, we have but one surviving Zoroastrian text the “Bundahishn”, scattered references in other Zoroastrian texts and scripture, Western Mithraic frescoes, Greek and even post-Arab invasion Iranian accounts of the Zoroastrian tradition.
Despite the paucity of surviving texts, there are scattered but sufficient indications that Zoroastrian astrology or perhaps even pre-Zoroastrian Aryan astrology, may be an original discipline and one whose concepts survive in Hindu, Chinese and Western astrology.
