Abu Ma'shar al-Balkhi | |
|---|---|
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| Born | 10 August 787 |
| Died | 9 March 886 (aged 98) Wāsiṭ, Iraq,Abbasid Caliphate |
| Academic background | |
| Influences | Aristotle andPtolemy |
| Academic work | |
| Era | Islamic Golden Age (Abbasid era) |
| Main interests | Astrology,Astronomy |
| Influenced | Al-Sijzi,Albertus Magnus,Roger Bacon,Pierre d'Ailly,Pico della Mirandola.[1] |
Abu Ma‘shar al-Balkhi,Latinized asAlbumasar (alsoAlbusar,Albuxar,Albumazar; full nameAbū Maʿshar Jaʿfar ibn Muḥammad ibn ʿUmar al-Balkhīابومَعْشَر جعفر بن محمد بن عمر بلخی;10 August 787 – 9 March 886,AH 171–272),[5] was an earlyPersian[6][7][8]Muslim astrologer, thought to be the greatest astrologer of theAbbasid court in Baghdad.[1] While he was not a major innovator, his practical manuals for training astrologers profoundly influenced Muslim intellectual history and, through translations, that of western Europe and Byzantium.[5]
Abū Maʿshar was a native ofBalkh, a town in the Balkh province of Afghanistan, approximately 74 kilometres (46 mi) to the south of the Amu Darya, one of the main bases of support of theAbbasid revolt in the early 8th century. Its population, as was generally the case in the frontier areas of theArab conquest of Persia, remained culturally dedicated to its Sassanian and Hellenistic heritage. He probably came to Baghdad in the early years of the caliphate ofal-Maʾmūn (r. 813–833). According toal-Nadim'sAl-Fihrist (10th century), he lived on the West Side ofBaghdad, nearBab Khurasan, the northeast gate of the original city on the west Bank of theTigris.[9]
Abū Maʿshar was a member of the third generation (after the Arab Conquest) of thePahlavi-oriented Khurasani intellectual elite, and he defended an approach of a “most astonishing and inconsistent” eclecticism. His reputation saved him from religious persecution, although there is a report of one incident where he was whipped for his practice of astrology under the caliphate ofal-Musta'in (r. 862–866).He was a scholar ofhadith, and according to biographical tradition, he only turned to astrology at the age of forty-seven (832/3).He became involved in a bitter dispute withal-Kindi (c. 796–873), the foremost Arab philosopher of his time, who was versed in Aristotelism and Neoplatonism. It was his confrontation with al-Kindi that convinced Abū Maʿshar of the need to study “mathematics” in order to understand philosophical arguments.[10]
His foretelling of an event that subsequently occurred earned him a lashing ordered by the displeased Caliphal-Musta'in. "I hit the mark and I was severely punished."[11]
Al-Nadim includes an extract from Abū Maʿshar's book on the variations of astronomical tables, which describes how the Persian kings gathered the best writing materials in the world to preserve their books on the sciences and deposited them in the Sarwayh fortress in the city of Jayy inIsfahan. The depository continued to exist at the time al-Nadim wrote in the 10th century.[12]
Amir Khusrav mentions that Abū Maʿshar came to Benaras (Varanasi) and studied astronomy there for ten years.[13][failed verification]
Abū Maʿshar is said to have died at the age of 98 (but acentenarian according to theIslamic year count) inWāsiṭ in eastern Iraq, during the last two nights ofRamadan of AH 272 (9 March 866). Abū Maʿshar was aPersian nationalist, studying Sassanid-era astrology in his "Kitab al-Qeranat" to predict the imminent collapse of Arab rule and the restoration of Iranian rule.[14]
His workKitāb al-madkhal al-kabīr (English:The Great Introduction to the Science of Astrology) provides an introduction to astrology which received many translations to Latin and Greek starting from the 11th century.[1]
In one part of this book he records the rising oftides in relation with the position of the Moon, noticing that there are two high-tides in a day.[15] He rejected Greek thought that moonlight influenced the tides and considered that the Moon had some astrological virtue that attracted the sea. These ideas were discussed by European medieval scholars.[16] It had significant influence on European medieval scholars, likeAlbert the Great who developed his own theory of tides based on a mix of both light and Abu Ma'shar virtue.[16]
His works on astronomy are not extant, but information can still be gleaned from summaries found in the works of later astronomers or from his astrology works.[1]
Albumasar's "Introduction" (Kitāb al-mudkhal al-kabīr, writtenc. 848) was first translated into Latin byJohn of Seville in 1133, asIntroductorium in Astronomiam, and again, less literally and abridged, asDemagnis coniunctionibus, byHerman of Carinthia in 1140.[18]Lemay (1962) argued that the writings of Albumasar were very likely the single most important original source for therecovery of Aristotle for medieval European scholars prior to the middle of the 12th century.[19]
Herman of Carinthia's translation,De magnis coniunctionibus, wasfirst printed byErhard Ratdolt of Augsburg in 1488/9.It was again printed inVenice, in 1506 and 1515.
Modern editions:
Les deux derniers feuillets, d'une main plus moderne que le reste du ms., sont datés de l'an 700 de l'hégire (1300 de J.C.).
We can single out for brief consideration only two of the many Persians whose contributions were of great importance in the development of Islamic sciences in those days. Abu Ma'shar al-Balkhi (d. 272/886), who came from eastern Iran, was a rather famous astrologer and astronomer.
The introduction of Aristotelian material was accompanied by the translation of major astrological texts, particularly Claudius Ptolemy'sTetrabiblos (1138), the pseudo-PtolemaicCentiloquium (1136), and theMaius Introductorium (1140), the major introduction to astrology composed by the Persian astrologer Abu Ma'shar.
Since he was of Persian (Afghan) origin...
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