• Title/Summary/Keyword: zodiac

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A Study on the Application of Classic Astrology to Predict Occupational Integrity (직업적성 예측을 위한 고전 점성학 활용방안)

  • Do-Yeon Kim;Ki-Seung Kim
    • Industry Promotion Research
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    • v.8 no.4
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    • pp.221-227
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    • 2023
  • This study is a study to analyze Nativity's occupational aptitude by examining the functions and structures of the planets that make up the Nativity birth chart of Classic Astrology. If the occupation that appears in the birth chart is viewed as an individual's natural occupation, it is analyzed through the strength and weakness of the sign and planets, and the aspect (relationship with the planet). In Classic Astrology's nativity birth chart, there are three major planets when judging occupations: Venus (♀). Mars (♂). It was thought to be determined by Mercury (☿). However, in order to meet the diversity of jobs required in today's highly developed knowledge and information society, there are some shortcomings, so Saturn (♄), Jupiter (♃), Sun (☉), Moon (☽) was added to apply the aptitude for the job. Thus, the native's ASC vocational aptitude could be applied more diversely and broadly based on the relationship between planets and their aspects. As a result, Venus (♀. Venus) means enjoying artistic work that people think is beautiful and making it a pleasure in life, while Mars (♂) means work that requires physical strength and strength, such as working days. Mercury (☿) means using knowledge and brains, and the Sun (☉) plays a role in giving authority to jobs and talents. The Moon (☽) helps the native gain people's trust in his or her profession and talents, Jupiter (♃) helps the native to revive his or her profession and talents through faith, sincerity, fairness, and generosity, and Saturn (♄) can appear as an obstacle that blocks career and talent due to greed, sadness, poverty, etc. As a result of the study, it was found that the native's occupations vary depending on the strengths and weaknesses of the planets and their aspect relationships.

The Historical Astronomic Observatory and Calendar of the Village of Graw, Northern Iraq

  • Rzger Abdulkarim ABDULA
    • Acta Via Serica
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    • v.8 no.2
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    • pp.25-52
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    • 2023
  • The astronomic observatory of Graw Village is located on Mount Dari Lolikan, facing the village. Graw is located in the foothills of Mount Ser-i-Rash, 25 km northeast of Erbil Governorate, Iraq. This study attempts to clarify the foundations of this observatory, its components, as well as the founder and the date of its establishment. The study made efforts to clarify the benefits of this calendar to local residents in their daily lives. The database for this study is based on direct observation of the observatory station. The observation included the recording date and position of sunset and the appearance of stars throughout the year. Observation and documentation for both sunset and stars were performed over several years due to weather conditions since observation was not possible on foggy and rainy days and nights. Each observation took five to ten minutes depending on the clarity of the sky. The observatory consists of a group of stone cones. Each cone was built by stones in a specific location after careful and long observation of the sunset. Efforts were made to observe the disappearance and reappearance of the stars based on the change in the position of the Earth in relation to the sun. Graw's calendar helped to recognize important times of the year, such as the winter and summer forties, which were very important, especially when snow covered the roads, transportation stopped, crops spoiled, and pets stayed in their barn. The most important features of the winter forties are the memories, experiences, and minds of the villagers' ancestors. The forties were associated with the arrival of cold and heavier rain throughout the year, which is consistent with modern science, as the angle at which the Earth rotates increases the number and activity of weather depressions that affect the study area during this period. This observatory has a close connection with the daily life of the villagers, especially in the past centuries. It helped the people of the area in their appointments to carry out their work in the field of agriculture. The observatory was also of great importance in the field of education in the past centuries, especially in traditional religious schools. It also appears from this research that the calendar has ancient roots, which extend back thousands of years, as evidenced by the Ezidis who follow an ancient religion whose roots extend back thousands of years and who fast during both the winter and summer forties annually, with the participation of people in various regions of the world. It is not known who made this astronomic observatory but most of the oral information that has been passed down to us by word of mouth agrees on both Mullah Abdullah Al-Kurdi and Mullah Omar. Likely, this astronomic observatory was built around the late 17th and early 18th centuries.

A Study on New Pochonka Published in A.D. 1792 (1792년에 출간된 새로운 보천가(步天歌)에 대한 연구)

  • Ahn, Sang-Hyeon
    • Journal of Astronomy and Space Sciences
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    • v.26 no.4
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    • pp.603-620
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    • 2009
  • New Pochonka published in the eighteenth century of the Choson dynasty was composed of star-charts based on the new observations made by Jesuits in China and songs corrected a little bit from previous version of Pochonka. The asterisms in the previous Pochonka are listed in the same order to that in the Song dynasty's literature; while the asterisms in the new Pochonka are listed in accordance with Pu-tien-ko published in China after the Ming dynasty. The Chinese-style twelve-equatorial-section system is adopted in the new Pochonka, while in its song is adopted the zodiac system, which can be seen in the star-charts of previous version of Pochonka. The asterisms belonging to three or four neighboring lunar-mansions are drawn in one chart. Each chart covers asterisms not belonging to a certain range of right ascension, but to a certain lunar mansion. We estimate the forming era of the new Pochonka from the following facts; that the Ling-Tai-I-Hsiang-Chih was used to make charts and footnotes whose archetype can be found in the Chinese literature around A.D. 1700, that these Chinese books were imported into Choson in A.D. 1709, that the naming taboo to the emperor Khang-Hsi was used, that the order of Shen-Hsiu (參宿) was transposed with Tshui-Hsiu (자宿), and that the new Pochonka was substituted for the old version when the rules of Royal Astronomical Bureau was reformed in A.D. 1791. In conclusion, the parent sources of the charts and footnotes of the new Pochonka might be imported from the Ching dynasty around 1709 A.D. to form the new Pochonka between A.D. 1709 and A.D. 1791, and finally to be published in A.D. 1792. We discuss the possible future works to make a firm conclusion.

An Archaeological Review of the Inscribed Bricks Excavated from the Tomb of Jang Mui: A Focus on the Collection of the National Museum of Korea (장무이묘 출토 명문전(銘文塼)의 고고학적 검토 -국립중앙박물관 소장품을 중심으로)

  • Lee Nakyung
    • Bangmulgwan gwa yeongu (The National Museum of Korea Journal)
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    • v.1
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    • pp.36-73
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    • 2024
  • The Tomb of Jang Mui located in Bongsan-gun, Hwanghae-do Province has attracted much attention since its first investigation due to the inscribed bricks found there that have allowed the guessing of the name and official title of its occupant and construction date. Inscriptions on these bricks, such as the "Prefect of Daebang Commandery Jang Mui" and the "Mu" (戊, the fifth sign of the Chinese calendar), and "Sin" (申, the ninth sign of the Chinese zodiac), have become the basis for believing the location of the government office of Daebang Commandery to be in Bongsangun, Hwanghae-do Province rather than somewhere in the Hangang River region. From the early days of its investigation, the tomb was suggested as historic remains of the Daebang Commandery along with the Earthen Fortress in Jitap-ri. Inscribed bricks excavated from the Tomb of Jang Mui were featured in several books and articles in the form of photographs and rubbings, leading to a vast body of studies on its construction period and the characteristics of its occupant that drew upon interpretations of the inscriptions. However, the inscribed bricks themselves were not publicly available outside those held in the collection of the University of Tokyo, making it difficult to expect consistent research findings on the types of inscribed bricks and their contents. Following previous studies re-examining the structure of the tomb and the materials used for its construction, most scholars dated the Tomb of Jang Mui to 348, a period after the collapse of Daebang Commandery. However, there is still a lack of adequate examination of the bricks, which account for the majority of the artifacts excavated from the tomb. Among the bricks excavated from most brick chamber tombs, including the Tomb of Jang Mui, only those with inscriptions or designs have been collected. Moreover, among these, only those with inscriptions or designs on the stretcher faces have been documented. Accordingly, the bricks themselves have been notably understudied. This paper intends to reorganize the contents of the inscriptions on eleven types (out of sixty-one pieces) of bricks in the collection of the National Museum of Korea, which make up the majority of the bricks excavated from the Tomb of Jang Mui. It also classified them according to their shapes. Furthermore, it examined the bricks from the Tomb of Jang Mui as architectural materials by focusing on their production techniques, including their forming, drying, and firing. Taking a more specific approach, it then compared the results to other bricks from the second century through the fourth century: those from the brick chamber tombs of the Nangnang and Daebang Commanderies and those from the brick chamber tombs built after Nangnang and Daebang Commanderies were ousted. The examination of bricks from the Tomb of Jang Mui has revealed that these bricks were basically produced using the brick manufacturing techniques of Nangnang, but they incorporated new elements found in bricks from brick chamber tombs or brick-and-stone chamber tombs constructed around the mid-fourth century in terms of their size, the use of lime, and the number of inscribed bricks. This supports the prevailing view that the date of the construction of the Tomb of Jang Mui is 348. The Tomb of Jang Mui sustained the existing brick chamber tomb burial tradition, but its ceiling was finished with stone. It demonstrates a blending of the brick chamber tomb practice of the Nangnang and Daebang Commanderies by using bricks produced based on related techniques, but with new elements such as the addition of a lime layer to the bricks. This fusion reflects the political circumstances of its time, such as the expulsion of the Daebang Commandery and the advance of the Goguryeo Kingdom, leading to diverse interpretations. Given archaeological evidence such as the structure, materials, and location of the tomb, the Tomb of Jang Mui appears to be highly related to the Goguryeo Kingdom. However, the forms of the inscribed bricks and the contents of the inscriptions share similarities with brick chamber tombs constructed during the third and fourth centuries in the Jiangsu and Zhejiang regions in China. Further studies on whether the use of lime was an influence from Goguryeo or a continuation of the Daebang tradition and a comparative examination with contemporaneous stone ceiling tombs will provide a more refined understanding of the Tomb of Jang Mui.