Ancient Horoscopes, Zodiac and Yoga Rationales

I. Introduction

Among the various objects of antiquity the Horoscopes remain the most controversial of all in the eyes of
modern science. Modern science has quite valid grounds to maintain its skepticism on the underlying
principles and mechanism of horoscopes. But the ancient records of horoscopes have been under careful
scrutiny and study by modern researchers to understand the evolution of conceptions like Zodiac and the
development of observational and mathematical astronomy. Two publications of great importance in this
regard are:

Babylonian Horoscopes by Rochberg Francesca

In the form of horoscopes we have a strange bundle of data from Babylon – a bunch of nearly 25 horoscopes
obtained on cuneiform tablets, the salient features of this class of data may be summarized as follows:1

1. Chronologically the extant cuneiform horoscope texts range from 410 BC to 69 BC.
2. All the texts contain astronomical data related to birth of individuals and not the astrological class of
contents.
3. The horoscope texts form a very small corpus when compared to the huge corpus of other Babylonian
astronomical texts.
4. As noted by Rochberg, ‘Babylonian zodiac was at all times sidereal’ and in the words of Rochberg,
the relation between the Babylonian and Modern longitudes finds the following description:
“To compare modern computed longitudes against those in a Babylonian source it is helpful to correct
for a systematic deviation in values that results from the different methods of counting longitudes, i.e.,
modern tropical versus Babylonian sidereal longitudes. This systematic deviation represents the effect
of precession upon the sidereally normed Babylonian zodiac”
5. Rochberg accordingly has used the following expression of equivalence between the tropical and
sidereal systems:
λBabylonian = λTropical + δλ where δλ = 30.08+00.013825*Year number in BCE reckoning. This expression
had its genesis in the determination of the mean δλ for the year (-)100 as 4028’ by P. Huber.
Accordingly for the year (-) 409 i.e. 410 BC, δλ thus turns out to be 80.73 and nearly 70.5 at the
beginning of the Seleucid Era.

Greek Horoscopes by O. Neugebauer and HB Van Hoesen
Data of about 180 Greek Horoscopes belonging to the first five centuries of AD is available in the work and
the notable aspects of this data are:
6. A unique zodiac cannot be identified in certain data like the zodiacal representation over Nimrud
Daghin view of the different norms of sidereal and tropical used in erecting the horoscopes.
7. Babylonian sidereal zodiac is apparent in certain cases while in others the tropical zodiac of
Ptolemy is adopted. Simultaneous existence of the sidereal and tropical norms despite the role of
precession point towards a specific rationale underlying the sidereal norm i.e. fixed zero point.
8. We have many remarkable examples that attest the existence of a fixed zodiac despite the
popularity of Ptolemy and Almajest that placed the zero at vernal equinox.
As the present author has shown in a number of papers published earlier2, the Babylonian and Greek data that
point towards a fixed or sidereal zodiac raises a number of questions as to what their sidereal norm was or how

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the zero point of the zodiac was defined or fixed by the Babylonian astronomer-priests/ Greek astrologers of
the first few centuries of AD and what the rationale was in choosing a non-seasonal mathematical frame for
their observations and measurement.

II. Babylonian Horoscope Longitudes

We can find a summary of the longitudes available in several horoscopes in the work of Rochberg where in the
same is contrasted with computed longitudes corrected for precession by the formula λBabylonian = λTropical + δλ
where δλ = 30.08+00.013825*Year number in BCE reckoning. δλ as defined in the formula is very nearly the
same as the ayanāmśa of Mūlādhāra Cakra. – a contrast of both the values in a few representative case is
provided below:

Year δλ Huber Ayanāmśa Difference

- 409 8.73 8.88 9’
- 297 7.18 7.33 9’
- 201 5.85 6.01 9’
-114 4.65 4.80 9’
-68 4.02 4.17 9’

This data in turn means that the zero point of the Babylonian Zodiac was nearly 8.80 west of the vernal
equinox in 5th century BC. So far no explanation has become available for the rationale or the method by
which the zero point was fixed except for the possibility of the Mūlādhāra Cakra pointed out by the present
author. In texts 1 and 2 belonging to the 5th century BC, precise statements of longitudes are not available but
in other texts belonging to years from (-) 297 onwards we have longitudes precisely stated which attests the
above zero point and sidereal norm of the Babylonian Zodiac employed in the horoscope. Detailed data and
dating of the texts are available in the works of Rochberg and A. Sachs.3,4 As the mathematical and
astronomical location of the Babylonian zero point and its sidereal norm stands well illustrated in the work of
Rochberg, the data is not reproduced in the present work. The following features of the work of Rochberg
invites our attention:

 No specific star or other identity is not available for the zero point as described above in the sky –
west of vernal equinox by a few degrees. Obviously the guidance in fixing the zero would have been
some astronomical phenomena like the occurrence of a series of lunar phases.

 Errors of 1 or 2 degrees in many cases when the Babylonian longitudes are compared with modern
values as per the above sidereal norm. The following data is typical:

Text Date Time λ Text λ Tropical λComputed λMūlādhāra Error

0 0 0 0
Sun = 13 .5 09 32’ 16 .28 16 23’ -2.80
5 - 262 April 4 01:00 UT
Moon = 3100 304014’ 3110.38 311005’ -10
- 248 December29 Sun = 2790.5 275015’ 2810.8 281054’ 0
-2 .3
9 (Evening) 16:00 UT
Moon = 3120 304014’ 3150.39 311005’ +1
0

 Above error can be ascribed to the specific measurement method employed by the Babylonian
astronomer priests

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III. Babylonian Calendar and Zero Point

When looking at the features of the Babylonian Calendar what strikes our attention most is the 19-year
Uruk scheme. Such a calendar could have given guidance for the fixing of the zero point also. For
example, in the above cases of texts 5 and 9 the zero point could have been based on a 19 year scheme
such as:

 In the year (-) 262, we can find the first quarter Moon coinciding with the solar transit of the zero
point - precisely, the values are: First quarter Moon: (-) 262 March 19, 08:46 UT, Sun =354020’,
Moon =84020’. Sidereal Mūlādhāra values will be 361011’ and 91011’.
 For sunset at Babylon 1810 Zonal Time, the sun = 01026’ and moon = 94029’, Moon could be seen at
zenith for upper transit at 1822, taking place after sunset.
 Going back in time we can see on 18 March (-) 382, 0321UT the new moon coinciding with the zero
point at a tropical λ of 352014’ and sidereal at 0045’. First visibility of the crescent would have been
on 19 March with the sun nearly at 20 and therefore the reliance on the luni solar phenomena to fix the
zero point could have caused the observed departure of the longitudes from the Babylonian sidereal
norm.

IV. True Zero Point Calendar Scheme

The original calendar scheme that guided the astronomer-priests in configuring the zero point may be
identified as beginning with the new moon of 16th March (-) 409, 19:18 UT, having the sun and moon at
350030’ – sidereal value 359023’. On 17th March the beginning of the calendar with the first crescent
visibility had Sun very nearly over the zero point. Sidereal λ at 1808 Zonal Time Baghdad Sun =
351018’+08053 = 0011’ and moon had sidereal λ of 12002’. This sidereal sequence had a periodicity of 160
years and in respect of new moon recurrence. Phase shifts by (-) 900 in 40 years for the solar transit over
the sidereal zero point. In (-) 369 the last quarter of moon would have coincided the solar transit over the
sidereal zero point while for (-) 329, the full moon and (-) 289 had the first quarter and new moon recurs
for (-) 249.

V. Greek Horoscope Data

In the case of the Greek horoscopes, the different norms employed makes identification of general features
and derivation of a precise formulae for δλ very difficult. But still the following factors are quite relevant
in to the context of our discussions on the ancient sidereal zodiac:

1. Horoscopes from literary sources like Anthology of Vettius Valens greatly outnumber those from
original papyri. Vettius Valens examples range from AD 37 to 188 and are quoted with the specific
purpose of discussing certain astrological doctrines. Later literary sources cover a period up to AD
621.

2. Deviation δλ between the ancient and modern longitudes remains essentially constant (particularly this
is evident in the case of slow and regular motion of the sun and the ascending lunar node) within
statistical limits except for the errors and inaccuracies that have crept in. Neugebauer has noted
distinct trends in respect of δλ of later texts and those of Vettius Valens - δλs of later horoscopes stand
in marked contrast to the δλ from the solar longitudes of Vettius Valens: whereas the later literary
horoscopes show a practically constant deviation, the deviations in the texts from Vettius Valens
decrease continually at a rate corresponding to precession. This shows that the longitudes in Vettius
Valens are sidereal longitudes whereas the later authors operate with tropical longitudes, obviously
following the norm adopted by Ptolemy and Theon.

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 What is said by Neugebauer above is contested by Neugebauer himself in the following paragraphs of
the discussion at page 172 and Neugebauer concludes: 5

“Let us assume that the longitudes were correct at the time of Ptolemy (+150) and that his constant of
precession of 10 per century had been used until the fifth or sixth century. Then in the middle of the
fifth century that resulting longitudes will be about 10 too small, owing to the defect in the value
Ptolemy’s constant of precession. Actually, however, we find values 10 or 20 smaller. Since Ptolemy’s
fixed star longitudes for zodiacal belt have longitudes about ½0 too small, we are left with a deviation
of 1±½0 for which we cannot offer any plausible explanation” (emphasis added by present author).

Neugebauer has presented an explanation, which is not satisfactory to him self. To illustrate the
situation a horoscope of the fifth century can be considered:

No. L 497: Date is 28 October 497 AD and time is seasonal hour 7:12 at Alexandria i.e. 12:51ZT for
JD (UT) = 1902887.95236. Planetary data of the text are:

Horoscope Text: L 497 Modern

δλ
Parameters λ β λ λ
214022’ 000’ 216°56' 00°00' – 02034’
Sun 0 0
δ = - 13 6’ δ = - 13 57’ –00051’
0 0
Moon 48 10’ 02 42’ 51°04' 02°44' –02054’
Mars 137035’ 01005’ 140°20' 01°48' –02045’
0 0
Mercury 224 32’ -01 38’ 227°57' -01°32' –03025’
Jupiter 154012’ 00035’ 155°53' 01°08' –01041’
0 0
Venus 231 58’ -00 39’ 235°37' -00°29' –03039’
0 0
Saturn 24 28’ -03 05’ 26°49' -02°43' –02021’
Rāhu 16004’ -- 19057’ -- –03054’
0 0
H or Lagna 302 12’ -- 306 37’ -- –04025’
As noted by Neugebauer Star λs give a consistent δλ = –03036’

 Preceding Full Moon: 27 October 497, 0748 ZT at 35043’ which according to the text was at
33007’ for seasonal 6h20m in day – time of opposition in error by nearly 4 hours.

VI. Interpretation of δλ
(a) Neugebauer has interpreted6 the δλ = 3036’of the stellar longitudes given as representing the
Ptolemaic precession correction over an interval of 360 years from AD 137 to 497. Of course it
matches well mathematically and as per Almajest but it perfectly matches another possibility of a
sidereal zodiac with precession correction of 50” per year and whose zero coincided vernal equinox in
AD 238.
(b) The extra decrement that Neugebauer noted of one degree can be explained only if we suppose actual
precession correction relative to AD238/AD231, the epoch at which the vernal equinox coincided the
sidereal zero point.
(c) Even Ptolemy’s stellar longitudes “½0 too small” as noted by Neugebauer finds explanation with the
sidereal zodiac, which needed a precession correction of (+) 10 in AD 160. If Ptolemy had his stellar
longitudes determined in AD 137, it is possible that he had as the sidereal zero epoch of vernal point
in AD 187 subject to the inaccuracies in ancient measurement for fixing the clima.

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 (d) As introduction to the above Horoscope, we find the following: 7
“Let it be the year 214 from the beginning of the reign of Diocletian which is the year 821 from the death of
Alexander the Macedonian, first (day) of the Alexandrian month Athyr (ΙΙΙ), seasonal hour for Alexandria in
Egypt 7;12 of the day. For this time and the said locality, that is Alexandria, we compute accurately the
positions of the stars and the centers and put them without change because thus it seems right to the godly
Ptolemaios…”
It is therefore apparent that the positions are specially determined with extra care.
(e) Similar, zero point in the 4th degree of the tropical zodiac, is the trend in most of the horoscopes of
the fifth century AD. Also, when we look across 100 AD to 400 AD, we can see a remarkable shift in
the sign of text – modern λ, (δλ), from +ve to –ve implying a zero epoch for δλ in 3rd century AD.
Emperor Hadrian’s Horoscope offer illustration of many related aspects:

24 January 76 AD, 0645 at Alexandria (assumed)1

Parameters Text L 76 Modern δλ

Sun 308 302°38' +5
Moon 301 296°28' +5
Mars 352 349°11' +3
Mercury 282 276°51' +5
Jupiter 301 296°32' +5
Venus 342 343°58' -1
Saturn 275 269°57' +5
H or Lagna 301 301 --

We see here a difference of +50 as against the possibility of 20–30. The reason for this discrepancy may
be the tables used for computing the horoscopes – the way in which the sidereal zero point was
identified in ancient times. As discussed above in the case of Babylonian horoscopes, the guidance
must have been from a Calendar scheme and an earlier norm of the sidereal zodiac based on – for
example – the new moon of 16th March -74 AD, 1031UT had the first visibility and the year
beginning on 17th March at sunset with the vernal point in the 5th degree and moon in 14th degree.
Horoscope was based on a wrong year beginning cum lunation identified as marking the zero point. It
is a well-known fact that the Greek Horoscopes and sidereal zodiac that we see are subscribed from
Babylon and therefore the rationale of the zero point might have undergone dilution during the course
of such transfer of knowledge.

3. Neugebauer has in the discussions on the Lion relief of Nimrud Dagh summarized the different norms
for Zodiac that prevailed in the first century BC:

(a) Constellation Leo from Cancer 150 to Leo 250 considered from vernal point
(b) Scheme of Eudoxus according to which Leo is from Cancer 150 to Leo 150 from vernal equinox
– 150 norm for cardinal points.
(c) Mesopotamian System A with Cancer 200 to Leo 200 considered from vernal point – 100 norm
for cardinal points.
(d) Mesopotamian System B with Cancer 220 to Leo 220 considered from vernal point – 80 norm for
cardinal points.
(e) Norm of Hipparchus – 00 norm for cardinal points

1
Hadrian was born in southern Spain and so the time may be a little different for H = 3010 but δλ will be almost the same.

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 Neugebauer8 has ruled out the possibility of ‘any deeper astronomical significance’ in history of
ancient mathematical astronomy and has explained the above norms as some accidental compromise
arising out of the replacement of the original irregular constellations with regular signs of 300 each.
But in continuation of such an assessment, Neugebauer has made the following observations:

(a) We do not know what chronological relation existed between these two norms (i.e., System A and B)
and what caused the difference.
(b) We have no evidence for the knowledge of precession in Babylon and no reason to credit the
difference of zero points in System A and B to precession.
(c) Fixed sidereal longitude of the vernal point clearly indicated that precession was unknown.
(d) Computation of planetary or solar and lunar longitudes was totally independent of the location
assigned to the equinoxes and solstices.9
In contrast to the above observations of O. Neugebauer, Rochberg and Huber as already pointed out
that precession was the reason behind the difference between ancient and modern longitudes. In
‘Greek Horoscopes’ while discussing the Vettius Valens, Neugebauer himself explains the decreasing
δλ as the consequence of precession. This in turn brings to light a chronological relation – Eudoxus
scheme of 150 equinoxes pointing to an antiquity of 850 BC for the zodiac.

VII. Priestly Use of the Sidereal Zodiac

The last few centuries of researches into the origins of science and astronomy have shown little concern
into the purpose served by astronomy for the astronomer-priests of Babylon and also for those who
pursued astronomy for the religious purposes. It’s a generally accepted notion that the obsession of the
people with astronomy in antiquity was exclusively connected with the religion, irrespective of the place.
So behind the pursuance of astronomy, we need to look for a universal religious principle, a common
purpose served by astronomy in aiding the spiritual attainments of the people.

Luni – Solar Rhythm of Human Breath

We can find a remarkable depiction of the commonly used astronomical observations in what is known as
‘prānāyāma’ – an occult practice dealing with breath control in Tantra. In brief terms the basic principles
of ‘prānayāma’ having an astronomical or zodiac connection are: 10

1. Every yogic body is tuned for 21600 breaths (hamsa) a day, which means 360 breaths in 1 ghati of 24
minutes or 15 breaths in one minute.
2. Breaths through the left and right nostril (connected to nādis Ida and Piňgala) are controlled
respectively by the Moon and Sun vis-à-vis the luni-solar phenomena.
3. The bright and dark fortnights as well as the solar transit from one zodiacal sign to the other exercise
their influence on the breathing cycle that alternates between the two nostrils.
4. Bright fortnight of Moon begins with the Ida-breath at sunrise while the dark fortnight begins with
Piňgala breath at sunrise and switch over takes place at 2.5 ghatis or at one hour intervals.
5. Switch over from one nādi to the other takes place also at the Solar transit into signs and thus arose the
need for reconciling the revolutions of both the sun and moon and thus emerged the luni-solar
calendar.
6. In observing the breath, the right breath of dark fortnight is more dominant on Tuesday, Saturday and
Sunday while the left breath of bright fortnight is more evident on Monday, Wednesday, Thursday and
Friday.

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Above tāntrik precepts in fact reflects the principles with which the sidereal zodiac, divisions of time and the
weekdays are configured. For example, the 21600 numbers of breaths decided the division of the ecliptic into
360 degrees and 21600 minutes of arc. Caitra-śukla (1) coinciding with the solar transit of zero marked the
beginning of a breath cycle in harmony with the luni – solar phenomena and the sidereal zodiac conceived as
Mūlādhāra Cakra. We can see in Brahmapurānam:

Caitramāsi jagatbrahmā sasarja prathameahani

Śuklapaksesamagram tattadā sūryodaye sati
Pravartayāmāsa tadā kālasya gananāmapi
Grhānnāgānrtūnmāsānvatsarānvatsarādhipān

Brahma created the whole world and the year on the first day of Caitra and instituted the calendar with the
conception of graha, nāga, rtū, māsa, samvatsara and the lord of samvatsara. When considered against the
above background of tāntrik precepts, we meet here with the conception of calendar year beginning with
Caitra-śukla(1) and also the rāśī Mesa with which the breath cycle and the computation of time begins.

Coincidence of the initial point of ‘Kālacakra’ and the breath cycle is not accidental. The declared purpose of
Tantra and the ultimate objective of the ‘prānayāma’ is transcendence above time and as such all tāntrik
precepts and observances have got a specific orientation with time. Hathayoga-pradīpikā 3 –3 says:

Prānasya śūnyapadavī tathā rājapathāyate

Tadā cittam nirālambam tadā kālasyavancanm

“When the prāna enters susumnā, for the yatis the mind is freed of māya and time ceases to exist”

In manipulating prāna, the role of ‘prānāyāma’ is explained in Gītā 4 –29 as:

Apāne juhvatī prānam prāne apānam tathāpare

Prānāpānagatīrudhvā prānāyāma parāyanah

“Some devours apāna with prāna while some do it vice versa, prāna is dissolved in apāna, adepts (of Yoga)
thus restraints both through prānāyāma”

Dependence and involvement of time in Yoga and especially in prānāyāma is therefore well evident and is the
foundation of tāntrik precepts. Therefore it may not be prudent on our side to consider the ancient sidereal
zodiac as an arbitrary astronomical construct. It may be noted above that the breath cycle has 24 divisions a
day from sunrise – the astrological ‘hora’s – with which the concept of weekdays have evolved11. Yoga basis
of the Hora concept may be further understood from the astrological lordship of the Hora (two parts of a sign)
by only Sun and Moon representing the nādis – sun having lordship over the first Hora in odd signs and 2nd
Hora in even signs leaving the 2nd Hora of odd signs and first Hora of even signs to Moon. We have only small
pieces of information available but the remarkable concordance of such pieces with the zodiacal, astrological
and Yoga precepts call for detailed studies on the role played by Yoga in the development of ancient
astronomy.

Tāntrik Principles Underlying the Sidereal Zodiac

In a number of papers, present author has described the sidereal zodiac as Mūlādhāra Rāhu-Śikhi Cakra having
the star Mūla (λ-Scorpii) as fiduciary. This abstraction or modeling of time is based on the Tantrik experience
of time as a sequence of the Panca-tattvas considered in their macro to micro durations. Weekly scheme of the
Tattvas that is often used in prognostication may be summarized as below:

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 Scheme of Tattavas
Wednesday Thursday Friday Saturday Sunday Monday Tuesday
Earth 6 30 12 24 18 12 18
Water 12 30 18 30 24 18 24
Fire 18 24 24 30 30 24 30
Air 24 18 30 24 30 30 30
Ether 30 12 30 18 24 30 24
Ether 30 6 24 12 18 24 18
Air 24 6 18 6 12 18 12
Fire 18 12 12 6 6 12 6
Water 12 18 6 12 6 6 6
Earth 6 24 6 18 12 6 12

Principles like this which configure time as an experience of the breath and indicator of the quality of
time could not have originated from arbitrary guess work. Tantrik works demands no faith and
exhorts everyone to test and experience the truth.

Jyotisha has a history beyond Lahiri’s date of origin of Zodiac (285 AD) or of BV Raman’s date of 4th or 5th
century when his Zodiac got framed by Sages. Most of the people speak of Parasara and Garga of antique
times but labors little to know whether any of the modern conceptions of Zodiac can be traced to such times.
Zodiac had a clear bio-cosmic rationale and experience and the same is reflected in Tantrik terminology of
Microcosm from which the Zodiac can be inferred to be Mūlādhāra Cakram.

References
1
Rochberg Francesca, Babylonian Horoscopes, Trans. APS, Vol. 88, Pt. 1 has brought together the data of
horoscope texts for the first time.
2
Neugebauer, O., and HB Van Hoesen, Greek Horoscopes, Trans. APS,
3
Rochberg – Halton, “Babylonian Horoscopes and Their Sources”, Or NS 58 (1989), 102-123
4
Sachs, A., Journal of Cuneiform Studies, 6, pp 54 - 57
5
Neugebauer, O., and HB Van Hoesen, Greek Horoscopes, Trans. APS, p.172
6
Neugebauer, O., and HB Van Hoesen, Greek Horoscopes, Trans. APS, p.153
7
Ibid., p.152
8
Neugebauer, O., A History of Ancient Mathematical Astronomy’, Ι & ΙΙ, Springer Verlag, New York, 1975
9
Pp.368 – 369 of Part-Ι, above
10
Sivasvarodaya, Krishnadas Acaddemy, Varanasi, 1999
11
See for an explanation of the dependence of weekdays on Hora, Dikshit, SB., History of Indian Astronomy,
Part-1, Controller of Publications, Govt. of India, New Delhi.