TALES of Mileto, first of the Greek philosophers, fell in a water well while it walked distracted observing the firmament.
According to it is had counted, it was rescued of insuceso by a maid, who did the intelligent and philosophical observation to him of which the fall in the well was the demonstration of which the interest by abstract skies turns aside to the man of the subjects lands of which it must take care.
Surely, this one brief anecdote will say much about the figure of the astrologer, whom most of the public sees today like freak medieval or mystical chiflado.
The doubtful consolation that provides this anecdote is that it already saw them thus 2500 years ago.
And it is that Such of Mileto could have been an astrologer, although was not it, because – contrary to which often the astrology is believed in its time, as we know it today, was about to still to be born.
It was Such, however, cosmologist which the preeminence of the water like fundamental element defended – such time because of its experience with the well and for that reason is mentioned with reason in front page of the one of very little serious histories of the western astrology that exist – and only one that exists in Castilian, written by Jim Tester in London in 1986.
Tester remembers that, very in spite of the affirmations that vulgarly repeat unfounded most of the newspaper astrologers, whom affirm that the astrology is inconceivably old, “since the astrology itself depends on the maps of the movements and the positions of planets, it could not arise before the development of mathematical astronomy.
Because from the Antiquity very diverse and fantastic affirmations have become on the vast period of babylonian astronomy, it is possible to be said without fear to be mistaken that some type of theoretical and mathematical astronomy was delayed developed in mesopotamic history as of century V a.C., and that the true blossoming of science was work of the Greeks. (…)
This way, it seems that the horoscópica astrology does not go back beyond century IV a.C.” This means that the astrology as it is known today is born in the century of Aristotle, and not before, no matter how hard a rudimentary type of annotations of clay the planetary small board positions has existed with precise predictions, already 1800 years before Christ in Mesopotamia. `Egyptian astrology’, on the other hand, was a source that contributed part of its volume in the origins of the Greek astrology.
As far as the Hindu – today very developed and socially much more accepted in its country that the western one in the West far from being previous to the Greek astrology, is a derivative of this one.
So that the first surprise seems to be the fact that it was the same civilization that gave origin to science, to the logic, the philosophy, western Literature and the right, the one that adopted and gave form to the astrology.
More exactly, a predecessor of this one arrived at Greece in century IV from Babylonia – same the Greeks thought that the heating was a personage referred like “Beroso” that introduced it, and was in the hellenistic period, mainly in Alexandria, that became serious and codified in its basic and main characteristics.
“He must grant itself – he says to Vitruvio in century I a.C. – that we can know the effects that the twelve signs, the Sun, the Moon and the five planets have on the course of the human life from the astrology and the calculations of the heatings.
The genetlíaco art [that is to say, the one that uses an astrological letter raised for the moment of the birth of a being], that allows to discover last and future events him by means of astronomical calculations, is properly his.
Those are many that have arisen between the race heats that they have left his discoveries us, which are full of sharpness and wisdom.
First it was Beroso, that settled down in the island of Cos and taught there, and after him the scholar Antípater and soon Aquinápolo, that despite made its genetlíacos calculations not as of the date of birth, but of the conception”.
In the laws, and specially in another dialogue of authenticity something discussed and that sometimes he has considered himself had to comprise of this last one naturally, Epinomis call, Plato argues long how the contemplation of the cycles of the celestial bodies gives the man destined to govern the number, that is to say, the wisdom that allows to know and to include/understand the harmony that organizes all whatever occurs in this world.
It is probable that these ideas have arrived at Plato from east, or by influence of the Pythagorean school, consecrated to the numerológica and mathematical formalization of a symbolic vision and hides of the cosmos.
Aristotle, in the Physics, systematizes and unites the combinations of the qualities fundamental of Warm or Cold and Humid or Dry that Zenón de Elea had worked, giving origin to the theory of the four elements: Fire – warm-dry; Air – warm-humid; Water – cold-humid; and Earth – cold-dry, that is even one of the pillars of the astrological cosmovisión. It concludes Tester: “They were the Greeks who to the contemplation of stars, its magic and its spells added the philosophy, they added to geometry and the rational thought on they themselves and its universe, to create therefore the art of the astrology.”
Far, therefore, about being the astrology, in its origin, a Greek species of umbanda, reserved to the superstition of the popular classes, was an falsified system, whose acceptance was prepared by – the anachronism intellectual Greek of the classic time discúlpese, and that was developed soon and in principle by the stoics, who counted between the logical physicists and the greatest ones of their time.
George Sarton, historian of British science, wrote: “Almost One could affirm that the Greek astrology was fruit of its rationalism. In any case it received some class of justification from the cosmos notion, so the well ready cosmos that no part was independent of the others nor absolutely (…) the fundamental principle of the astrology, a correspondence between stars and the men (…) he was not irrational”.
The Greeks accepted, then, the astrology, and this one grew within the official culture that today we see like western, contributing abundantly to form it.
Tester concludes that “this acceptance as scientific and erudite study were the common attitude, if it is not that normal, towards the astrology until century XVIII. It is impossible to include/understand to men like Kepler and Newton, unless it is conceived to the astrology since the Greeks did, like a rational attempt to draw up the map of the sky and to interpret it in the context of `cosmic harmony’ that makes of the man an integral part of the universe.”