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Yazdagird begins on March 18, As is evident from Table 6, the longitudes of the 30 fixed stars given by Kusyar are only the result of adding 13 degrees to those of Ptolemy.

Since Ptolemy’s star catalogue was set for June A. This does not agree with his own statement. In the Fihrist of Ibn al-Nadim, which was written in about and continued to be revised untilwe do not find Kusyar’s name.

File:Kushyar ibn Labban – Wikimedia Commons

Therefore he seems to have become famous after A. The former, labbzn is preserved in several manuscripts, 8 is a typical zTj of which a significant part is occupied by astronom- ical tables. His small book on the astrolabe is also extant. Kusyar’s prominence was in the former and his achievements kushjar to be evaluated as those of an astronomer. It is rather strange that Kusyar thought that Ptolemy, the author of the Tetrabiblos, was different from the author of the A1magest.


The relation of the two texts is shown in Table 1. Kusyar added several topics which were oflater origin and thus were not found in the Tetrabiblos. I acquired films of mss.

Kushyar ibn Labban

BerlinLeiden Or. Benno van Dalen and my student Toshiaki Kashino. Martin Levey and Marvin Petruck [].

VI Introduction books except Ptolemy, it is likely that he learned these-: The chapters on the conjunction qiran of Jupiter and Saturn 2. These subjects underwent a special development in the Sasanid Dynasty and a number of books were devoted to the topic of interpreting the world history according to astrological cycles.

He should have learned Indian astronomy and astrology through the works of al-Khwarizmi and Abu Ma- ‘sar, although he does not explicitly mention their names. KUsyar rarely mentions the names of his predecessors.

Kushyar ibn Labban biography

Besides Ptolemy, 19 who is mentioned several times, the only exception is Hippocrates20 who is referred to in the context of the growth of an embryo. See Qua- tremere’s edition, Vol.


For this see Yano and Viladrich []. It is natural that his work on astrology was not indispensable for those medieval Europeans who had been aquainted with Islamic astrology through the works of Abu Ma’sar, whose books were translated into Latin.

Kusyar’s Madkhal, however, became one of the most popular books on as- trology in the eastern half of the Islamic world, as we judge from the number of surviving Arabic manuscripts. The reason for this popularity is that the book was not only a handy intro- duction to astrology, but it was also well written in a clear language and in a systematic way. Here we have a good example of jushyar book of great popularity with less original contributions. Here we find a very clear apology.