An Astrological Exposition of Omar Khayyam

AN ASTROLOGICAL EXPOSITION OF OMAR KHAYYAM

By Estebon Duarte

INTRODUCTION

Many may be wondering not only who Omar Khayyam1 was, but also why I would choose him as the focus of a nativity delineation and report. My own introduction to the Medieval Persian-Arabic Mathematician, Astronomer and Poet was a quiet, singular path that led from my peripheral astrological studies.

In 2004 my instructor Robert Zoller2 encouraged me to not limit my reading to strictly astrological medieval writings, but to investigate other philosophical material and commentaries from the period and before. I spent many early mornings in our ample local library perusing Plato, Aristotle, Avicenna, Ficino, etc. I was excited to see the influence of Astrology not just as Cosmology, but analogy and metaphor for everyday life within intellectual writings. Everything from the Bible to Chaucer was alive with the workings of the Heavenly Spheres.

I was studying Bonatti along with Persian, Arabic and Jewish astrologers before him, and knew that Dante had immortalized Bonatti in his Divine Comedy (placed in Hell, the eighth circle, fourth Ring, the Fortune Tellers and Diviners), so I thought I would refamiliarize myself with the work and a contemporary view of a practitioner of the Art. While locating the library's copy in a narrow isle I saw an edition of 'The Rubyiat of Omar Khayyam' by Edward Fitzgerald and an english translation of 'In Search of Omar Khayyam' (ISOK) by Ali Dashti (trans. by L.P. Elwell-Sutton).

As I opened the 'Rubyiat' there on the first page was a beautiful inked copy of what appeared to be Khayyam's birth chart!3 I further examined both books to find the quatrains contained numerous references to astrological sympathies and the workings of the heavenly spheres. Here are a few of my favorites, along with some of his more infamously known quatrains, "The Heavenly bodies that circle round the skies Are full of Mystery even to learned men; Hold firm the thread of wisdom in your hand, For those who plan their lives will be confused."

"We are the pawns, and Heaven the Player; This is the plain truth, and not a mode of speech.

We move about the chessboard of the world, then drop into the casket of the void."

"I cannot hide the Sun with muddy clay, Nor can I probe the mysteries of Fate.

From contemplation reason only brings A pearl that fear will never let me pierce."

"You are a compound of the Elements Four; The Seven Planets rule your fevered life.

Drink wine, for I have said a thousand times That you will not return; once gone, you're gone."

"Our Elements were merged at His command; Why then did He disperse them once again?

For if the blend was good, why break it up?

If it was bad, whose fault was it but his?"

Further research led me to a very thorough investigation of his life, a book called 'The Nectar of Grace: the Life and Works of Omar Khayyam' (NOG) by Swami Govinda Tirtha4.

The importance of this book cannot be overstated as it not only makes available Khayyam's natal information, but the english translations found in it of Omar's philosophical works are the only ones available to western readers. Through these books and some help from other Khayyam admirers, I found out about the kind of person history has transmitted to us.

After digesting the material in those books I went back to my astrological studies and it wasn't until this year (2009) that I felt educated and practiced enough to tackle a contemporary of many medieval astrological authorities whose works are essential to the Western Predictive Astrologer, I felt that elucidating this extraordinary individual's contribution to the medieval scientific and philosophical stream through medieval astrological means seemed intriguing as well as an interesting way to test the techniques I have learned. The Astrological delineation of Omar Khayyam's birth chart begins on page thirteen. The following is a summary of his life based on historical record, and is used to corroborate information. It also reveals unanswered questions about an extremely interesting person in a time when Astrology was flourishing at its peak in the Tradition.

HISTORICAL RECORD Abu'l Fath Umar bin Ibrahim Khayyam Nishapuri (aka; the Tentmaker, the Proof of the Truth) was renown in his own time as a Master Mathematician, Philosopher, and Astronomer. These skills at that time were usually synonymous with Astrologer and both from his own writings and recorded stories of his feats and accomplishments we find that he was indeed knowledgeable in the Art. His fame as a poet did not arrive until after his death, his many attributed quatrains (a stanza or poem consisting of four lines) did not begin to make their appearance until the next century (1256). Many writers have investigated the Poet known as Khayyam, from the thousands of attributed quatrains that have been left behind most have limited Omar as somewhat of an eccentric genius, alcoholic and pessimistic in his private life, unhappy and bitter in his professional life. Though in his own time he was regarded as the ultimate authority on Mathematics, whose innovations are recognized even today as pivotal to the advancement of that field. While researchers have tried in frustration to determine which was more prevalent, we will use his natal chart below to ascertain his appetites, whether it be poetry or wine, Reason or Religion. For those with a more inquisitive or academic mind, I refer the reader to the titles mentioned above as they approach the authenticity of Khayyam's quatrains and lifestyle from a scholastic stance.

His early life begins with his training with Muhammad bin Mansur at Balkh which must have began at an early age for at seventeen we find him studying the works of Avicenna (who had died just before Omar was born, 1038) at Samarqand and Bukhara. He claimed Avicenna as his Master and his own works reflect his teachings closely. It should be noted

that Omar came from modest means and his association with Masters of the Age from early youth suggest he was recognized as a prodigy, most likely derived from the knowledge of his nativity. In a time where influence was derived from family heritage and wealth, apprenticeship and education would often be reserved for the privileged. In this time it was widely accepted that a persons fate was written in the stars and as we will see below, anyone with a decent Astrological education can see the promise of greatness in the nativity of Omar Khayyam. Al-Biruni, (who died the year Omar was born) was also discovered at an early age, under modest means, and completed his first treatise at age 22. His nativity was also well known during his own time and through to today.

For the next nine years (1065-1072) Khayyam spent his time in the employ of the chief "qazi" or magistrate, Abu Tahir, a prominent jurist, and his master, King Shams alMuluk, the Qarakhanid ruler of Bukhara. Here "he completed the algebraic work 'Treatise on Demonstration of Problems of Algebra' on which his mathematical reputation principally rests."5 The advancement to mathematics that Omar contributed is studied to this day by University Professors in the history of science. In this work is mentioned another treatise, which did not survive in historical record, that deals with music from a mathematical standpoint as well as the known work 'Problems in Arithmetic', which was his first short mathematical treatise.

It was the famous 'Treatise on Demonstration of Problems of Algebra,' as well as the introduction from Abu Tahir (to whom he dedicated the groundbreaking work), that soon attracted the attention of the Seljuq court of Isfahan. In 1074, Omar was asked by Nizam al-Mulk, the famous Vizier of Muslim fame6, on behalf of the Seljuq Sultan Jalal al-Din Malikshah7, to begin construction of a new observatory and compilation of a new set of astronomical tables that would be used as the basis for a new calendar. taken from a paper written by Iraj Bashiri8, "Heading a committee of five, including Abu Hatim Muzaffar Isfazari, Abul Abbasi Lukari, Abu alRahman Khazeni, and Maymun ibn-i Najib Busti9, Khayyam completed the mission in five years. The revised calendar, called the "Jalali Calendar," was implemented in 1079. In addition, Khayyam also completed the "Zij-i Malikshahi," containing the results of the group's research at the Isfahan observatory, between 1074 and 1079. This work has not reached us, nevertheless, a comparison of the solar (shamsi) and lunar (qamari) calendars that were made available for agricultural and religious purposes, respectively, is indicative of the high degree of accuracy that was achieved at that time. Even after the completion of the calendar, Malikshah continued to give Khayyam assignments and kept him at the court in Isphahan."

The "Jalali" calendar, was made official by the Sultan on March 15th 1079. This new calendar, which was based on Indian ideas about calendrics, was the official calendar across Persia from the 11th to the 20th centuries. It is more accurate than the Gregorian, which was compiled 500 years later (1582), because it is based on actual solar transit and requires an ephemeris for calculation. Only recently (1925) has it been changed in modern day Iran to a less correct version.

During the astronomical research conducted at Isfahan Khayyam also created a star map (listed among the lost works) that was well known in its time throughout the Persian and Islamic world. It is a shame that we no longer have access to Omar's ephemeris.

From what we know of his mathematical accuracy I believe there may be a discrepancy in the natal information that Govinda uses to erect Khayyam's birth chart, though we will examine that information later at length.

Omar was at the court of the Seljuqs for 18 years where he enjoyed their influence

and protection. Omar was busy with projects from the time he entered court, while widely known as a highly intelligent scholar and scientist he was also known to keep his knowledge to himself. For all his study and advancement in learning today we have a scant 12 works of his, most of which are not much more than short responses to inquiries of a philosophical nature. Apart from his works on Algebra little of what we know to be Khayyam's depth of knowledge comes from his own hand. Nevertheless, throughout his career his eminence as a scholar was regularly tested and upheld.

A testimony to the faith the Sultan had in his "Nadim,"10 who frequently sat at his side while entertaining important guests, is this revelation from a letter written by the poet Khaqani;

'Further in answer to the critic may be cited the story of Malikshah's minister, Kashani and Omar Khayyam, Proof of the Truth. One day the minister was sitting in the Chancellory, when Omar came in and said: "O Center of the World, of the ten thousand dinars salary due to me annually, nearly half is still retained in the Chancellory. I request that the officers may be instructed to pay it to me." The minister asked: "What services do you perform for the Ruler of the World that you should receive annually a salary of ten thousand dinars?" Omar Khayyam said: "What?! What services do I perform for the King? The heavens and the stars must labor for a thousand years in their orbit before the millwheel of destiny will pass a whole grain like Omar Khayyam. Till from the seven continents and the seven climes there should emerge a pioneer of knowledge like myself. Yet if you so desire I can find in every village of Kashan a dozen like the minister, each one of whom could perform his duties as good as he does." The minister rose and hung his head in shame, for he saw the reply was very much to the point.

The story was repeated to the king, Malikshah. "By God! Omar was right!" he exclaimed.'

Astrologically this statement is relevant. Omar's reply, wether real or hyped up by Khaqani, reveal what was readily apparent from his Nativity, as well as his accomplishments. "The heavens and the stars (the spheres and the planets) must labor for a thousand years in their orbit before the mill-wheel of destiny will pass a whole grain like Omar Khayyam." When you review the disposition of the planets in Omar's chart you will see what is implied here. As Govinda Tirtha has shown in 'Nectar of Grace‌' there are only a handful of dates that allow for this particular arrangement of planets in a natal figure, an arrangement that promises intellectual superiority and accomplishment with breakthroughs in science and technology. Again, this will be studied in depth below.

The Vizier Nizam al-Maluk was part of a famous assassination performed by the Ismaili sect more infamously known as "Assassins" in 1092 and the Sultan Malikshah died under suspicious circumstances (some claimed poison) shortly after (1095). The Sultan's wife Turkan Kahtun took over for a time, though she had always harbored distain for the Vizier; and in turn those he supported. Further injury to the tentmaker's comfortable position came from the Sultan's third son Sanjar, who as a child was sick with smallpox.

When Omar was called to suggest a remedy he was overheard by a servant as being "anxious for the child's health." Once told, Sanjar held this against the court physician after his father's death and later would be quick to withdraw funding for the observatory at Isfahan.

With a new cultural center of learning cropping up at Merv (now Mary, Turkmenistan), due in part to the upheaval of the Sultan's death, Omar was sent there as he was not

favored in Sanjar's court. He studied and wrote between Merv and Nishapur until late 1095-1097 when religious upheaval caused him to make his pilgrimage to Mecca.

What also must be considered here is the fact that the first Christian Crusade was beginning at this time, just as the Islamic takeover of Persia, and thus Greek knowledge, was settling into place. Where once peace had allowed for the integration of Greek Thought with Persian Spirituality and then Islamic Law, now war threatened, for the Glory of God, and even more, his prophets' followers. Not helped by infighting among muslims, mostly Ismailis and the orthodoxy, the new Christian threat made spies and heretics of everyone. Later Omar would be suspected of being an Ismaili agent due to falsely attributed quatrains that spoke of blaspheme. His love of Natural Philosophy and his close affiliation with Avicenna put him in realm with the nature of men spoke of in the papers of the Ikhwan al-Safa, "a fraternity of philosophers founded in the tenth century to reconcile science with religion and Islamic Law with Greek Philosophy."(ISOK,'Glossary of Technical Terms' compiled by L.P. Elwell-Sutton) The political and religious climate of the time was not healthy for intelligentsia, hakim, philosophers, whom the jurists and traditionalists were constantly testing on faith and adherence to the Law. Omar was well versed on the Koran as this testimony from the "Itmam al-Tatimma" shows, (as translated in ISOK pg.47) 'It is thus recorded of Khayyam: The Philosopher and Proof of the Truth, Omar b. Ebrahim Khayyami, was higher in rank, better informed, and superior in mathematics to all the learned men of Khorasan; moreover he was skilled in verbal syllogisms. The Qazi Emam Abdorrashid b. Hosein gives an account of a discussion that took place with him in one of the bath-houses of Merv on the meaning of two "Refuge" Suras of the Koran (Suras 113 and 114). "I asked him to explain the repetition in those two Suras of the words 'I betake me for refuge', and he began to quote so many obscure references and to adduce so much unusual evidence that if they had all been gathered together they would have filled a book." Such was his capacity for expounding the Koran, which lay outside his field of specialization; we can only imagine how great was his mastery of the sciences, which he had studied day and night throughout the whole of his life. Furthermore, he composed poems which in their freshness put the spring flowers to shame, and illuminated the horizons of art and learning.'

While Islamic Persia allowed for philosophical debate and discourse, the closer the Crusaders encroached the more closed minded the state became. Even at its most lenient the orthodoxy was weary of the philosophers. Abu Mashar11 himself was a jurist thoroughly educated on the Koran. That still did not save him from being publicly reprimanded for his practice of Astrology.

ASTROLOGY AND KHAYYAM Upon his return from Pilgrimage he was still employed by the court, mostly from his Sultan's other son, Muhammud bin Malik Shah (Sultan, 1104-1117) who did this at the behest of his Vizier (son of Nizam al-Muluk). The Kingdom had been split among infighting relatives of the original Sultan, rulership had gone back and forth for some years though Omar still found his place where he enjoyed respect and honor. It is in this time at Nishapur that we find testimony to his proficiency as an astrologer, or at least someone who was well versed in the art if not a working practitioner.

Ahmad bin Umar Ibn Ali, known as Nizami-i Aruzi-i Samarqandi and also Arudi ("The Prosodist") writes in 'Chahar Maqala' ('Four Discourses')12 of three stories that illuminated Khayyam's skill as an astrologer; (summarized by myself) 1) When then Sultan Mohammad bin Malik Shah wished to quell the rebellious Amir of Sadaqa (Ibn Athir, 1107) the court astrologers could not elect an auspicious time and suggested the stars were not favorable for war. A charlatan elected an advantageous time for battle and was rewarded when victory was claimed. The Sultan, upon a victorious return desired to punish the court astrologers. They pleaded with the Sultan to check their readings of the stars, to show they practiced truthfully, by sending their work to be reviewed by Khayyam, who was then in Khurasan. He wrote back that they had applied the proper rules of delineation and no true astrologer would have found the planetary conditions favorable, the sultan stayed his anger.

2) In the winter of 1114 the same sultan sent a messenger to his vizier residing at Merv to request from Omar Khayyam (who was in the city) a hunting election (a time for beginning an event deduced by positive planetary placement). The sultan wished for a time to hunt in which the weather would be clear. Omar Khayyam considered the question for two days, elected the proper time, and told the Sultan to proceed. A furlong into it a storm appeared on the horizon, those who accompanied the hunting party laughed at Khayyam's election. He said that the storm would subside and for the next five days the skies will be clear. The Sultan continued hunting and Omar's prognostication became true.

3) The third is a prediction on his own final resting place, recorded by the author himself, one of his students, who heard it from the tentmaker's own mouth in the street of Slave Traders in Balkh. Omar said "My grave will be in a place where every spring the northern winds will shower blossoms." The author returned to Nishapur some years later and wrote this about the visit, "He was my teacher. On Friday I started to visit his grave. I took a person to show me the place. He took me out to the graveyard of Haira. I turned to the right and found him buried near the basement of a garden-wall, guava and peach trees protruded from the garden and showered blossoms so profusely on the grave that it was hidden there under. I then remembered what he said in Balkh and began to weep.

Nowhere in all the world I had found the like of him."

A tale exists of his use of talismans from the famous Geography of Zakiria Qazwini (1276), under the heading Nishapur;

"They say that Omar had halted at a hostel infested by birds who proved a great nuisance. The people of that place complained to Omar. Omar placed a clay model of a bird on the roof of the building, and thus freed it from the infesting birds."

This may be proof of talismanic work, or more primitive than that, the model most likely was of a predatory bird, scaring away smaller scavengers and sparrows. If we take that to be the case, we still see unique ingenuity on behalf of Khayyam, applying his understanding of the natural world to effectively solve a problem (some have attributed the invention of clay scarecrows to Omar).

The final accounts of Omar Khayyam are few. He spent many of his last days at Nishapur and kept his time with metaphysical and philosophical questions. His last works are of these type, with a persian translation of his favored philosopher Avicenna's work (Ash Shafa) surviving today, along with responses to questions of freewill and determinism, a Persian tract on Universals of Existence and a response on Creation and Chastening. The last three being translated into English and provided by Govinda Tirtha's groundbreaking work.

The story of his death is written in many records. I take from Bahaqi as he was a close contemporary of Khayyam's. As quoted in NOG (pg.84-85); "His Khutan (son-in-law or brother-in-law) Imam Muhammad Baghdadi told me as follows: "Omar Khayyam was picking his teeth with a golden toothpick and reading Ash Shafa (Avicenna's book). When he came to the chapter dealing with "The One and the Many", he placed the toothpick between the leaves and said: 'Invite pious persons so that I may bequeath.' He bequeathed, got up and said his prayers. He took neither food nor water. After his last prayers at night, with his head bent on ground he said: 'O God! Thou knowest I perceive Thee to the utmost of my capacity. Forgive me, because my acquaintence with Thee is my mediator to thee,' and he expired."

THE NATIVITY OF THE TENTMAKER

The historian Baihaqi was taken to be tutored by the tentmaker as a young man (1113) and later studied at Nishapur when Omar was residing there (1120-22). It is interesting to note that Baihaqi was born in 1106, he was seven when first brought to briefly study with the Master. He would become a scholar of great repute and had much to write of Khayyam after his death. We received the precious birth information we will consider below from him in his 'Biographies of Philosophers of Persia' along with the following account; 'He was born at Nishapur where his ancestors lived, ranks next to Abu Ali Sina (Avicenna)..d. May 1037 in various branches of Philosophy, but was discourteous and reserved. Once at Isfahan, he read a book seven times and retrained it in memory. On his return to Nishapur he dictated it. This copy, on comparison, was not found to differ much from the original.'

It is the next part that sparks our interest and helped to pinpoint the birth of the great

man of learning.

'His ascendant was the Gemini. The Sun and Mercury were on the degree of the ascendant in the third degree of Gemini, Mercury was Samimi (Cazimi) and Jupiter was looking on both from triangulation (trine).'

For some time historians had only a vague idea of when the tentmaker was born, as they considered the above astrological information as irrelevant until 1941 when Swami Govinda Tirthta found the above statement and used an indian ephemeris and tables from the time period13 to arrive at 'Sunrise, May 18th 1048' (Chart A by modern computation). He gives ample evidence and statistics as to how he arrived at this date.14 He then has a practicing Astrologer draw a horoscope by using both the older tables and contemporary ones (1941). The first delineation is done by Mr. S.R. Subrahmania Shastry using books authored by both Allen Leo and an apparently Vedic astrologer Jatak Parijat. He again has the horoscope verified by Indian Astrologer Pandit Narthar Shastri of Kharsi who uses the dashas (the Vedic equivalent of the Firdaria15) to write an astrological biography of Khayyam! Much to my amazement my paper had already been written! I include below the report of the Dashas to compare their testimony to the Firdaria. When Russian scholars Rosenfeld and Yushkevich later pinpointed a date of death for Khayyam (December 4th 1131) they checked the Govinda's calculations with "The Institute of Theoretical Astronomy of the Academy of Sciences of the U.S.S.R. and found that the astronomical conditions of the horoscope were satisfied on one day only, May 18th 1048." (Cambridge History of Iran pg.658) The conditions of the chart set forth by Baihaqi and summarized by Govinda are as follows; 'a) He was born at Sunrise. b) The Geocentric Longitude of the Sun and Mercury was 63 degrees (measured by the Persians from the point of Vernal Equinox O deg Aries) c) The Geocentric Longitude of Jupiter was 63 degrees plus or minus 120 degrees, i.e., 183 or 303 degrees or within 9 degrees of this position. d) Mercury was tending to be Samim, i.e., approaching towards the Sun so as to come within 16 minutes of arc.'

Tirtha admits that Mercury is neither Cazimi nor in the Ascending degree, but insists that using Persian methods of calculation at that time they would have drawn the chart with those particular arrangements. While this may be true it can be argued that Omar and his contemporaries would have had access to his widespread "Zij-i Mailkshahi", the astronomical tables made during his research at the Isfahan Observatory, while no longer available for study today, the astronomical information available that was compiled by Khayyam shows an accuracy that would not be rivaled for 500 years (displayed in his calendar). I believe Govinda had missed the astrological relevance in Bahaqi's statement, he goes on to say that perhaps Bahaqi had mistaken Mercury's being in the heart of the Sun (Cazimi) with Mercury being conjunct Venus. With this in mind it should be noted that Mercury was exactly cazimi

the evening of the 20th (swiss ephemeris) and the following sunrise Mercury would only have been 26 minutes from the heart of the Sun in the 5th and 6th degrees of Gemini, respectively (Chart C). Both charts have similar requirements, one has the third degree rising, while one has Mercury "tending to be Cazimi". There is as well the differing placement of the Moon (and therefore the Part of Fortune, etc.) who seems better suited, in this case, in late Gemini than in early Leo opposed to Jupiter and square Mars. Regardless, as I examine the birth data put forth by Tirtha we will keep the above in mind.

The use of astrological support for a historical biography in 1941 is impressive and unfortunately only seen as relevant in the East. Later historians interested in which poems to attribute to Khayyam (which seems to be the only interest the modern world has in him) wrote volumes on whether he was a closet heathen, who kept his alcoholism hidden in dingy wine shops and private scraps of poetry or a stoic man of learning, composed in his mannerisms and shining as an example of a philosopher ahead of his time. Some have even painted him as a Humanist at heart, denying the existence of the supernatural. These works are mostly based on secondhand stories and conjecture formed of his many (falsely) attributed quatrains and have created an almost mythical Khayyam. Hopefully, with humility, by his own personal "mill-wheel of destiny" we will come to find the "Proof of the Truth."

The following charts have been produced by Kairon 3.5, an Astrological computation program made for especially for Mac Operating Systems with most of the features necessary for Medieval Techniques (http:// www.kairon.cc/) Chart A- Data from 'Nector of Grace', Chart calculated with Alchabitius Semi-Arc House cusps

Chart B- Same Data with Whole Sign House cusps

Chart C- Cazimi Rising

NATAL DELINEATION AND REPORT FOR OMAR KHAYYAM

Omar Khayyam May 18 1048 Julian (May 24th Gregorian) 04:50:31AM Nishapur Persia 58E50 36N12 Ascendant: 02 Gemini 22 Aspects to the Ascendant: Sun rising @ 02Gemini22, Mercury and Venus conjoined in the rising sign and combust/retrograde. Moon in rising sign, late degrees, conjunct 2nd house cusp by division.

The MC is in a fixed sign Abu 'Ali Al-Khayyat says in his 'Judgement on Nativities' that the above configuration "lavishes eloquence on the native, wisdom, charm, beauty, experience in writing, knowledge and excellence and skill in inventing and composing."(Dykes trans. p.237) Further, with Mercury's under the Sun's beams and close conjunction with Venus Abu 'Ali has this to say, "But where he (Mercury) is found with the Sun or applies to him, the native will admix and adjoin himself to kings, princes and learned people‌But conjoined to Venus by body or rays signifies a love of knowledge, legal assistance in cases, and contention in sects."(Dykes trans. p.238) Temperament: Sanguine Modal Type: Motive Planet Type: Mercurial/Solar An expansive mind with the capacity to handle strenuous activities, both mental and physical, active in his youth with much work and thinking and a certain amount of authority.

ALMUTEM FIGURIS (The Ruler of the Chart): Mercury- The native is of the rational spirit.

He seeks to integrate and disseminate knowledge. He seeks to understand the workings of life through number and word.

PRIMARY MOTIVATION: To gather and disseminate information. To be engaged in the flow of knowledge, numbers and facts. Ibn-Ezra says of Gemini in 'The Beginning of Wisdom' (ARHAT trans., p.34), "One born in this [sign] will be erect in stature [with] a wide chest and a handsome body and face. He has eloquent speech and a strong voice,...He is

fast in his work and skillful in all crafts. Among them are writers and mathematicians, astronomers and astrologers, and great scientists. Such a person is trustful and moderate in his fear of God."16 Of the first face in general the text reads "..and he does not get angry, and he works hard, and has no luck with women."

DOMICILE: Mercury- In domicile, Gemini, angular in the first, oriental, retrograde, and combust. Proficient with numbers and statistics. Fluent in languages and speech. He uses his own knowledge and learning to perpetuate the flow of information to the world and others. Through combustion and reception, Mercury and the Sun share responsibilities in the chart.

ALMUTEN: Same as above EXALTATION: N/A TRIPLICITY: Saturn- In domicile, close to the cusp of the ninth, though in the 8th sign.

Hard work, solitary scientific endeavors. He will see some success here, Saturn will realize the PM through long arduous work, his knowledge of hidden systems and mechanics will promote his words, though with suffering and austerity.

Mercury- See above Jupiter- In his bounds and trine his dispositor, Jupiter is strong elevated high, close to the MC. Teaching, wisdom and philosophy will be successful modes to realization of the primary motivation. He will be known as a sage and people will seek his counsel. Jupiter is in square to Mars who is applying. HIs actions and reputation as a philosopher will bring him the attention of enemies.

TERM: Mercury- See above DECAN: Jupiter- See above

SYNTHESISThe Ascendant shows a masculine body type, a youthful look and high energy. He is an urbanite, refined and clean in his presentation. A sanguine temperament produces poets and artists, the motive modal type gave Omar the fortitude and initiative to produce most of his noticeable works and achievements before his first Saturn return, notice also the chart is preventional, this is indicative of an "early bloomer". The Primary Motivation in his chart is toward the integration and dissemination of knowledge and learning.

Information and numbers, statistics and problem solving are personal pursuits of happiness. His own abilities and inherent talents will be geared toward these endeavors and even in his early life this is shown. He has the marks of a great mathematician, and man of learning. Baihaqi's statement on the planet placements in the Ascendant were meant to show the inherent genius imbued within Khayyam. Having Mercury cazimi in Gemini on the Ascendant would produce the kind of person that history makes of Khayyam. He had a near photographic memory. One of the biggest arguments for Chart C is that Mercury is only 10 minutes from cazimi, still in the rising sign. Ibn Ezra says (Beginning of Wisdom) that a planet in cazimi is like "a person sitting with the king in one chair." The tentmaker sat next to the king for the first half of his life, though without any want of political or economical gain. His interest was indeed selfish though, these are first

house planets conjoined with the ruler of the house (Mercury), he is shrewd in his pursuit of intellectual interest and learning. There is no better person with access and reach than the King. Even though Mercury is technically combust in both charts reception mitigates it.

The first house is also the Joy of Mercury. So literally as Mercury sits next to the Sun in the ascendant, Khayyam sits next to the king to pursue those things of Mercury that his happiness and peace of mind rely on.

There are obvious marks of an Astrologer/Astronomer (Mercury/Venus/Sun/Moon in the rising sign trine a 9th sign Jupiter) though I find the testimony toward Scientist/ Mathematician more prominent. As Baihaqi notes the trine from Jupiter when he discloses Khayyam's nativity, so we see the addition of the "Hakim"17 to the man of numbers, his keen understanding of the law along with his fondness for philosophy are shown in the chart. Jupiter elevated high in the chart trine the Ascendant and its ruler, close to the MC, in the ninth. He will be known far and wide for his wisdom and learning. This Jupiter is also in a fixed sign, he is adamant in his opinion. Various contemporaries of Khayyam found him secretive with his knowledge and not given to teaching. On different occasions this tendency of superiority without engagement was used by his detractors against him.

Venus with Mercury rising in Gemini gives an analytical look at the Arts, under the beams of the Sun the love of the Venusian arts are hidden or shadowed by the greatness of his intellect, burned up by more immediate intellectual pursuits. We know of a work mentioned that deals with music and its relation to number. I feel that there was a drive to express more of the arts (prose and music), especially intellectually, though he lacked the inclination to share these expressions with others, keeping more to the tangible than the emotional or abstract (as later, his poetry would reveal). The Moon, without dignity in the first (whole sign/Chart B) makes for an emotional introvert, in an air sign, keeping the inner workings of the mind inside until they can be rationalized and compartmentalized. I believe that Omar was deeply interested in poetry and prose, especially in its relation to number and meter. I find the investigation of the attributed quatrains put forth by Ali Dashti worthy and selective, allowing Khayyam the substance due, with some alluding to a secret want and wish both intellectual, emotional and spiritual.

Numerous planets in the rising sign along with 5 planets in air signs makes me wonder if Omar suffered from O.C.D. or migraines or some other kind of mental/mind aliments. Even more passively I'm sure he had noticeable idiosyncratic behavior as a result. Once it leaves Gemini the Moon is applying to a debilitated Mars in the 12th. He has anxiety about secret enemies and considering the political climate of his time and geographical location this could be a serious understatement.

The question of his quatrains and the implied lifestyle have defined Omar Khayyam since they first surface in the written record half a century after his death. A combust Venus rising with 3 other planets in Gemini may have inclined Omar to indulgence, what is evident is he kept these things personal. Given his closeness with the sultan and prestige among the nobility you would think festivities and celebration would be the norm. Today he is known in the modern-day World as an adamant libertine, though acknowledged for his numerous academic achievements, in various wine producing areas throughout the world he is recognized as a poetical champion of the grape's greatest gift.

The Moon is an indication to the appetites of the native. The Moon here as said, is sextile a nasty Mars in the 12th and in Taurus, his detriment. His thoughts and desires may lean toward the ignoble and he kept them secret. I can see the release private poetry may have afforded, and should the birth data of Chart C be correct, the Moon's configuration would lead me to say the heretic wine-poet was alive in Khayyam.

Masha'allah uses a similar technique for knowing the "will of the native"(pg.400 Dykes

translation of "On Nativities"); "Mercury, if he were the Lord of the Ascendant, and safe from the malefic, designates him to be wise and a medical doctor‌.Which if he were joined to Jupiter,.. and he gets hold of a preferred rulership."

and at the end regarding Mercury's connection to Venus; "Which if he were joined to Venus, it designates he esteems wisdom and judgements, and will be treacherous in the law, enduring in his strength or his weakness, whether in the arrogance of the mind or in the detriment of his knowledge."

PROFESSIONAL AND SOCIAL ROLEThe professional significator is Mercury with Venus participating. While skilled and respected as a mathematician, most of Omar's time was spent at court as a "Nadim".18 His duties were of a somewhat entertaining variety. Of course his skills with numbers were not taken lightly by his benefactors, but he sat at the side of the Sultan to be a beacon of culture, knowledgeable in the Sciences, but artful in their discourse. A prominent Venus in air signs promotes such things.

Mercury is ruler of the first and second houses by division and dispositor of the whole sign ruler of the second sign (Moon). With such a strong Mercury why not a merchant? or have merchant/traders as patrons? I think this is due to the involvement of the Sun and Jupiter. Both lights are in masculine signs, angular (whole sign), with the Sun being attended by angular, oriental planets of which Jupiter is elevated near the MC. This makes for much more than a prosperous money changer or the accountant of a wealthy merchant.

His success in his work is obvious, with such strength and placement from Mercury and support from Jupiter, the effect of Combustion comes into question. Largely mitigated

by Mercury being in his own sign, Venus and the Sun are received. Still, the Sun's brilliance on the horizon will block Mercury's visibility making Omar's research and work dependent on those in power, like the Sultan or the Vizier. Taken from Abu'Ali (Dykes translation pg.299, emphasis mine); "And if the Sun aspected it (Mercury) or were with it, so that he would even burn it up with his rays, it signifies that he is a high master, and of the greatest loftiness, and a writer for kings, and of great value among them, with a noble mastery and much teaching."

His poetry, now his most noticeable legacy, was largely ignored or unknown in his time.

Though it was not unusual for the intellectually inclined to use the quatrain as a release for restless thoughts and attitudes there is no real personal mention or contemporary record of Khayyam doing so. As Baihaqi and others have stated, during his life the Tentmaker was short when it came to sharing information and it was out of obligation when he wrote of what he knew. Combustion is an accidental debility, the quality of Mercury is good, his strength and ability to function are affected by combustion (and being retrograde). Expression is hidden or obstructed. Also, Mercury and the Sun are dependent

on each other in their disposition.

Jupiter as the Financial Significator supports the above, as Bonatti says (via Zoller, DMA Lesson 13, p.13); "the native acquires wealth from offices and responsibilities, both extraordinary e.g. judges or vicars of castles and from ordinary duties."

In the ninth sign , the native gains from travel and religious persons, near the MC Jupiter gives wealth from the King and his ministers.

The applying square from a debilitated Mars in the 12th is indicative of frustrated enemies that were seeking Omar's downfall and disfavor at court. In terms of interrupting his financial gain we have the story above of a brash chancellor trying to keep Khayyam from his allotted yearly income, acting from jealousy and resulting in his own shame. It is this Mars that makes Omar the target of many hidden daggers, contemporaries thought him to be impious, Ismailis were out for his benefactors and his favoritism at court was envied by many, even the Sultan's family (Mars is in the fourth sign from Jupiter).

With Mercury's participation the same tract says the native will gain from the scientific industry. In the first he is paid for his unique, inherent talents and skills. His wealth is connected to the King (Jupiter in the Mid-Heaven) and derived from his abilities (Mercury, ruler of the first and second on the ASC). The Part of Fortune is in the rising sign, conjunct the Moon and the 2nd house cusp by division. Considering the close rapport he shared with the Sultan Omar's wealth should be considered mediocre to decent. Normally one in his position would have benefited financially. Omar was not one for extreme luxury though he would have kept a clean and neat appearance. Nevertheless, his wealth will be lasting with Jupiter in a fixed sign. History largely supports this, while in his youth Omar was frustrated at the need for and lack of proper patronage of Science and Philosophy, in time he found a relatively stable professional life with the most powerful magistrates and rulers of his era. His want of economic stability was for the freedom from menial work so that more intellectual passions could be pursued. Still, financial and personal stability was hard for the Tentmaker early in his career. He grew up in a time of political uncertainty, the Seljuq Turks had recently taken control (1038) of what is today Iran, including Omar's birthplace and home. This difficult time was not necessarily a peaceful situation for learning and learned men. Taken from his own writings ("Treatises on Problems in Algebra"); "I was unable to devote myself to the learning of this algebra and the continued concentration upon if, because of obstacles in the vagaries of time which hindered me; for we have been deprived of all the people of knowledge save for a group, small in number, with many troubles, whose concern in life is to snatch the opportunity, when time is asleep, to devote themselves meanwhile to the investigation and perfection of a science; for the majority of people who imitate philosophers confuse the truth with false and they do nothing but deceive and pretend knowledge, and they do not use what they know of the sciences except for base and material purposes; and if they see a certain person seeking for the right and preferring the truth, doing his best to refute the false and untrue and leaving aside hypocrisy and deceit, they make a fool of him and mock him."

It is obvious that he is not responsible for his own educational and financial freedom.

If we look to the Triplicity rulers of the Ascendant (and MC) we see Saturn, the diurnal air ruler, in the 8th sign (9th house cusp), in domicile. The weakest (quantitively) of the Triplicity rulers he rules the first 26-27 years of life (Omar lived into the eighties). Omar's

wealth was derived from the patronage of islamic jurists during this time period. It is in this time he becomes well versed in the Koran and Holy Law, his continued education and boarding is dependent on it. He had anxiety about continuing his works and how people valued his knowledge. The second period is ruled by an angular, combust Mercury and after his completion and circulation of his Treatise on Algebra (age 26) he was finally granted a annual salary from the King, which was for continued scientific endeavors. This patronage lasted until the Sultan's death (1092) and coincides with the beginning of the last third of life, ruled by Jupiter. Here he is still under the patronage of the Sultan's son, himself an eventual Sultan, though less now is he involved in what at the time was considered cutting edge mathematics and astronomy (Mercury) and more involved with answering questions on Philosophy and those seeking his wisdom and counsel (Jupiter).

Another interesting arrangement in this particular nativity is the exact alignment of planets in Chaldean order. The Sun is exactly on the Ascendant and the remaining planets are perfectly oriental per superior and inferior placements. I would say with respect to general disposition this is definitely another sign of Eminence.

MARRIAGE AND FAMILYIt is recorded that Khayyam had no children and never took a wife. He wasn't bound by religious obligation or lack of attractiveness or means, so why no lineage? It is common of philosophers and aesthetics to steer away from domestic commitments that sap the mental energy necessary to think deeply about the mysteries and mechanics of the universe. Though this is not necessarily the case either. Avicenna, whom Khayyam claims as his spiritual master, was known to give in to self-indulgence even in his own time.

To see whether or not the native marries we'll look to Bonatti (as related by my instructor Zoller, DMA, lesson 21, p.09);

"Consider the 7th and it's lord and which of the planets may be found in it, to wit, one or many, the Moon as well and Venus and also the Part of Marriage (the distance from Saturn to Venus by day or night added to the Ascendant) and the planet in whose house you should find it; and look to the planet which is Almuten over these places or over the angles and succedent [signs] of the figure of the nativity which you look into."

we draw an almuten table:

SIGNIFICATORS 7th house 02 Sagittarius 7th Lord 07 Aquarius Moon 28 Gemini Venus 05 Gemini 45 Part of Marriage 20 Libra 24

Moon Mercury Venus Sun Mars Jupiter Saturn

TOTALS

0

1 3

3 1,2

5,3

1

5,3,2 3

5

25

8

4

0

5,3,2

3

3

5,3

3

3,2

3,1

3

1,2,3

4,3

26

26

The 7th house is free from affliction.

Its ruler (Jupiter) is not. He is being applied to (square) by a debilitated Mars in the 12th (sign/house).

The Part of Marriage is in square with Saturn, thus afflicted.

Its ruler (Venus) is combust and retrograde, thus afflicted.

The Moon is peregrine and unsupported.

Venus is afflicted as mentioned.

Jupiter and Saturn are tied for Almuten of these places. Jupiter is the ruler of the 7th and aspects it. He is afflicted as mentioned above. Saturn, though in domicile, is retrograde and in the 8th sign.

Almost all of the significators of marriage are afflicted or at least partially afflicted.

There is no real indication of marriage, though he is given to copulation. The lord of the first is applying to the lord of the 7th and is lighter.

Venus is combust and retrograde, though angular in the first, the lords of her triplicity are somewhat debilitated (see Saturn/Mercury/Jupiter). Venus and the Moon are in the house of Mercury and he is almuten over their places.

There may have been an attraction to his younger servants or attendants. He may have had a hidden affair with someone of a lower class, closer to his given class (his family were reported as tradesmen, hence the Khayyami; "tentmakers"), since he was at court at a young age he may have found romantic entanglements with those from his past were not conducive to learning and advancement at Isfahan. Regardless, I believe he had romances as a youth, though kept his inclinations to a minimum later in a more scrutinized, public period of life.

It is easy and convenient to imagine a math-nerd, socially awkward and quiet, keeping to his abacus and calculations while ignoring the romance and drama of the world. But his own words reflect a deeper understanding of intimacy and interrelations, even if expressed through the language of philosophy; "...each of these Intellects (of the Ten Spheres) has also it's Mind, because there cannot be an Intellect without a Mind, nor a Mind without an Intellect. These Intellects and Minds which are the ordainers of the Spheres each move the celestial orbs pertaining to their sphere. The Mind acts as a Lover and the Intellect as the Beloved...It must be understood, we say, that the Mind moves Ether like a Lover and Intelligence moves the Mind as a Beloved, because the Mind simulates and tries to penetrate into Intellect, and as a result of the Mind's endeavors to fulfill

its longings for the Intellect. motions in Ether are evinced."

He speaks of longing and the motions of lovers, a metaphor not used lightly for such heavy subjects. Unless of course one is familiar with the inferences involved.

There is little mention of Omar's family or his early life in general, his family name is translated as "tent-maker" and in the vast Arabian peninsula the nomadic way of life necessitated many durable makeshift domiciles. As inferred above, I believe it was the noticeable disposition of planets on the day of his birth that placed him in the hands of suitable teachers at an early age. Medieval Astrology affords us a look into lives, for good or bad, of his mother and father. The Arabic Method of delineation would have us look to the Triplicity rulers of the appropriate house, here the 4th for father and family. Generally the first ruler of the fourth house. Here the IC marks the fourth in early Leo, making the Sun the first triplicity ruler. This is a second testimony as the general state of the Sun in a diurnal chart will tell us the quality of his Father's life and lineage, as well as Venus for the Mother (in a diurnal chart).

The Sun is peregrine, though conjunct the ruler of his sign, who he finds expression with. The 1st house is the 10th from the 4th as well. Here we have a Father who has no real secular power, but is respected and successful through business and contracts. The Sun rules the 4th house (by division) and Jupiter aspects the IC. HIs father was a business savvy craftsman, well connected by his contracts and communication tactics.

Intelligent and astute the Sun is in Mercury's bounds (terms), I conclude his father was a "fast-talker" whose primary concern was business and commerce.

Venus is combust and peregrine, though conjunct the ruler of her sign and bounds, Mercury. I would suggest Omar's mother to be educated as well, perhaps at the behest of her husband. She may be of a nobler lineage than the father as well (Jupiter in the 10th house by division, Sun in the 4th from the 10th). However, due to the numerous accidental debilities, she may have suffered from illness or constant stressors as well. I would also say she may have been given to poetry, singing or songwriting.

SPIRITUAL LIFEThe ninth house is ruled by Saturn in both charts, both by division and whole sign houses. Jupiter is in the ninth, both by division and whole sign houses (though conjoined the MC). The Scientist, the Philosopher, wisdom and knowledge in the house of God. Though Khayyam was technically Muslim, this technicality arises from an cosmologically based Persian civilization being assimilated into Arabic Islam.

Saturn is the significator of religion. He is in his own sign and has more testimony with the ninth. Jupiter contributes, though is dependent on his sign's ruler. Jupiter in the ninth trine the Ascendant creates a craving for Foreign Knowledge, ancient knowledge in Aquarius, with a fixation on learning, ambitious in his gain of knowledge. He was well versed in Plato, Aristotle and the Greek Sciences in general, he dealt with a foreign occupier to finance the gathering and testing of HIndu and Greek ideas about Calendrics and Philosophy.

Capricorn and Saturn's close involvement with the ninth makes religion an institution, its uses and applications practical. His chart shows the pursuit of science and the occult.

Saturn in the ninth can make someone have doubts about their religion, as stated above.

Khayyam's own philosophical writings reflect this, and while his later attributed poems would attempt to single him out as somewhat of a heretic who lacked faith, we see that Jupiter pushes the pursuit of wisdom only to have his dispositor, Saturn, question it all with scrutiny and doubt. That is to say, he doesn't follow blindly. Most later scholars have seen Khayyam's devotion to Islam as political, with the jurists testing him, and many of his enemies (mostly secret) doubting him on the basis of his love of natural science.

Under Alchabitius houses Mars is the Almuten of the ninth, his beliefs bring him the attention of secret enemies, with Mars in the 12th. Mars is also ruler of the 12th house by division, these enemies seek him out with ill-will because of faith. The Part of Spirit is also with Mars. The jurists were always harsh with Khayyam (and philosophers in general) though they're attempts at singling him out were always awkward and lacked real initiative, this due to Mars debilitation. If we take the selected quatrains as authentic we can see the malefic being determined toward Religion in the chart manifest. There is much doubt and hidden anger toward religious ideas, a certain cynicism.

The Part of Faith is in Gemini, he truly seeks understanding and the truth of God. He belongs to a sect of learned people, especially in his youth. He reflects the uncertainty of a scientist, and with the understanding of a philosopher he sees proof in the numbers, he just lacks the emotional connection of faith. In his response on the doctrines of his day, he is quoted as favoring the Sufi way of denial of the material as superior to both the Traditionalist view and that of the Ismaili's. He admits in that discussion that perhaps the Philosophers, including his Teacher, Ibn Sina, may have been lulled into a sense of contentment by the modeled doctrines of the Greeks.

The Ruler of the Chart, or Almutem Figuris,19 is Mercury. He is of the rational spirit, he seeks to integrate and disseminate knowledge. He seeks to understand the workings of life through number and word. He had a firm grasp on the Almutem Figuris, as a student of Avecinna would, shown in his writings; "Now that we have found the noblest thing in Intellect and Mind in the end, we know that the beginning also was the same. The man who knows the beginning and the end understands rightly that his individual Intellect and Mind are of the same Genus as the cosmic Intellect and cosmic Mind and these other entities are alien from him, and he an alien to them. Hence he should endeavour to attain his Genus, so that he may not remain far apart from his kindred souls; because perdition is a static condition." (NOG pg.168)

TIME LORDSI will be using the astrological techniques of Omar's own time period (and prior) to delineate the mysteries surrounding his life. The Firdar time lords, select Annual Solar Revolution (SR) charts and a directing technique known as Profections.20 The Firdar (firdariyyat) give an cyclic overview of the themes in one's life based on the quality and determination of a planet in the nativity. When that planet is given rulership over a specific period of time in the native's life, those themes will be dominant. How dominant is determined by other testimonies that can be found in the Solar Revolution and directing by Profections. They are similar to the Vedic "Maha Dashas" and I will relay a report given in 'Nectar of Grace' by Pandit Narthar Shastri of Kharsi (Satara District).

Directing by profection moves the ascendant and other relevant astrological points 30

degrees through the signs per year (birthday to birthday). Looking at certain Revolutions of the Years (Solar Revolutions are charts cast for the moment the Sun returns to the degree it held at the time of birth) can lend some insight into otherwise unanswered questions. What was occurring between 1092-1095 when suddenly after years of comfort and support Omar lost both his patrons and sought pilgrimage to Mecca like many of his peers. Was Omar a heretic and Ismaili agent? Was his pilgrimage to Mecca mainly an attempt to save face from the accusations of the jurists?

It is interesting to note that Mars and Saturn made their conjunction in Cancer shortly before Omar's SR for the year of 1092. This conjunction happened in his natal 2nd and SR 8th domiciles, an abrupt and halting disaster to his finances and his job security. At the time of his return they still linger in Cancer, 8th sign from the SR Ascendant.

There is a reversal of houses in his SR chart for 1092 as well, Sagittarius rises, Morinus considered this a bad omen. The profection of Mars to the sign of Capricorn brings the Malefics together. Saturn's movement to Virgo in that year squares the Sun and the entire Gemini stellium and opposes the 10th sign from the ascendant. The third testimony is the firdar period, Saturn rules the major period and Mars is the lesser ruler.

Mars is determined toward enemies and undoing in Omar's nativity, Saturn in the 8th sign, ruler of the MC, his enemies upset his reputation and economic structure that had benefited Khayyam for decades. There is the promise of violent death in this period, though not his own, none of these planets are determined toward the 1st house.

One of the more celebrated periods of his life were the years 1074-1079, when on March 15th 1079 his newly revised calendar was made official. This date, March 15th, would have fallen under the authority of the previous Solar Revolution and is the culmination of events that started in 1074, when an invitation was extended to Omar to begin overseeing the construction of the new observatory at Isfahan. The Solar Revolution for the year 1078 shows much accord and acclaim. The Sun is ruler of the ascendant and strong with his sign's ruler, Mercury, in the 10th. This occurred during the Mercury Firdar period, as stated below this is one of the busiest times of life for Omar, not only were his major mathematical works produced during this period, his dedication to translations and experiments were expounded upon during this period. To the point that he was patronized by well-known figures. The profected ascendant would've come to the third sign Leo in 1074 and the Gemini stellium would extend across the IC into the fourth by division. He traveled much during this year, changed his home, and lived a royal life according to Leo. The Mid-Heaven is profected to the 11th sign, Aries, and a raise in economic status related to profession was joined to a new living situation.

The following is copied from 'Nectar of Grace...' (pg.72, PDF) regarding the Delineation done for the Nativity calculated within, Dashas report by Pandit Narthar Shastri of Kharsi (Satara District);

'Given the correct horoscope. astrologers forecast the life. I had previous experiences of the astrological forecasting by Pandit Narthar Shastri of Kharsi (Satara District), and requested him to forecast the life from the above horoscope. His forecast is given below, the statements capable of

verification from historical testimony are marked with a star (*).

1. "On 18th May 1048, Jeshtha Shuddha 3 of Shaka 970, at Sunrise in Nishapur (Long. 58deg 45' East Gr.), the Moon just enters the Punarwasu Nakshatra. The Nativity commences with the Maha Dasha of Jupiter which lasts from 18-5-1048 to 24-2-1064. According to the Jupiter's position in the horoscope the native has healthy childhood and acquires knowledge rapidly during this period.* 2. "The next Maha Dasha is of Saturn from 25-2-1064 (February 2nd 1064) to 16-11-82 (November 16th 1082). As Saturn occupies 8th house in the horoscope of nativity and 3rd house at the commencement of this period the native undergoes troubles and exertions during this period. At the very commencement of this period he would lose his father [Jatak Parijat XVIII-38] and suffer destitution during the Antar Dasha of Saturn which lasts till 11-2-1067 (February 11th 1067). The next Antar Dasha which is of Mercury commences from 12-2-1067 (February 12th 1067) and lasts till 7-10-1069 (November 7th 1069). Mercury is well placed at the Nativity and commencement of this period. In the year 1067 he gets religious instructions,* in 1068 finds a supporter* and writes a mathematical work.* During the Antar Dasha of Ketu (from 8-10-1069 to 10-11-1070) he encounters adversaries, and during the Antar Dasha of Venus (11-11-1070 to 24-12-1073) he has marriage prospects which would be frustrated. Before 24-12-1073 he obtains royal favors.* In the next Antar Dasha of Sun, from 25-12-1073 to 1-12-1074 (December 25th 1073 to December 1st 1074) he undergoes great physical exertion, followed by rise to position and rank during the next Antar Dasha of Moon (2-12-1074 to 23-6-1076). In the Antar Dasha of Mars (24-6-1076 to 27-7-1077) he has rather severe sickness which is followed by a change of ideas and turn in life during the Antar Dasha of Rahu which lasts from 28-7-1077 to 18-5-1080 (July 28th 1077 to May 18th 1080). During this period he will apply himself to the study of Psychology and Mental and Moral Philosophy, which will continue during the next Antar Dasha of Jupiter (19-5-1080 to 16-11-1082).

3. "Then comes the third Maha Dasha of Mercury which lasts from 17-12-1082 to 19-8-1099.

Mercury though well placed in the horoscope, occupies 8th house at the commencement of this period. This indicates troubles. During the Antar Dasha of Mercury 17-12-1082 to 1-4-1085 (December 17th 1082 to April 1st 1085) he devotes himself in whole-hearted contemplation of God and turns to Mysticism and Philosophy. He composes poetry during the Antar Dasha of Venus 25-3-1086 to 7-1-1089 (March 25th 1086 to January 7th 1089). The other Antar Dashas ending 3-4-1091 (April 3rd 1091) are passed in comparative tranquility. In the Antar Dasha of Mars (4-4-1091 to 25-3-1092) he is attacked by adversaries. In the Antar Dasha of Rahu (26-3-1092 to 29-9-1094) he suffers from infamy and slander and incurs royal displeasure and loses his position.* During the next Antar Dasha of Jupiter (30-9-1094 to 23-12-1096) he obtains a new position.* But public slander continues during the Antar Dasha of Saturn (24-12-1096 to 19-8-1099).

4. "The next Maha Dasha is of Ketu (Descending Node) from 20-8-1099 to 13-7-1106 (August 20th 1099 to July 13th 1106). The Ketu is well placed at birth and occupies the 7th house at the commencement of this period with Rahu in the Ascendant. During the Antar Dasha of Ketu (20-8-1099 to 13-1-1100) there is increase in Mysticism. During the Antar Dashas of Venus, Sun, Moon, Mars and Rahu (14-1-1100 to 17-7-1103), he will go on long journeys from home mostly to holy places.* He will return home during the Antar Dasha of Jupiter (18-7-1103 to 17-6-1104) and retire to solitude as a hermit during the Antar Dasha of Saturn (18-6-1104 to 21-7-1105) and will continue to remain in seclusion till 13-7-1106 (July 13th 1106).

5. "The next Maha Dasha commencing from 14-7-1106 is of Venus which is malefic at birth and the beginning of this period. During the Antar Dashas of Venus, Sun, Moon, Mars, Rahu and Jupiter ending 7-3-1119 (March 3rd 1119) he will continue to remain as a mystic recluse. the last Antar Dasha for this horoscope is of Saturn from 8-3-1119 to 20-4-1122 (March 8th 1119 to April 20th 1122). Saturn occupies the 8th house in the horoscope and 2nd house in full opposition to its position at nativity and continues to remain till the end of the period. This period is fatal. At the commencement of this period Jupiter is in the 9th house and protects the native till it crosses the

12th house in the 2nd week of March 1122. The most critical period commences from 7th March 1122 and lasts till 20-4-1122. The native cannot survive 20-4-1122.*'

It is an interesting and thorough Delineation report to be sure. There is no indication to what level of information Mr. Shastri was privy to prior to his reading. Regardless, the use of the "Maha" and "Antar" Dashas as sole testimony for the biography of the native is a concise and detailed process that is extremely similar to the "Firdaryyyat" methods described and used

by Persian and Arabian Astrologers of the Medieval Period. My own Instructor Robert Zoller passed this technique on to his students and is used extensively in his delineation of Rantzau's nativity.21 While there are differences in the order of both the greater and lesser time rulers, the use of the zodiacal state in both the nativity and at the "commencement" of the time lords period is of special note. Abu Mashar proposes one look to the state of the time lord in the Solar Revolution of the year that the time lord takes precedent. In contrast, the quality of the planetary time lord at the exact time of the "commencement" of the Maha and Antar Dashas, including its placement by house in the nativity, seem to take precedent when determining the quality of life during that time. This could be construed as a similar treatment, as the "commencement" of each Firdaryyat begins with the Solar Revolution for any particular period.

The order of the Firdaryyat used by many Medieval Practitioners is dependent on whether the birth is diurnal or nocturnal.22 For a diurnal birth we begin with the Sun, for a nocturnal birth, the Moon. At the end of each cycle is the period of North and South Nodes, respectively.

Sun-Venus-Mercury-Moon-Saturn-Jupiter-Mars-N.Node-S.Node for a diurnal birth and MoonSaturn-Jupiter-Mars-Sun-Venus-Mercury-N.Node-S.Node for a nocturnal birth. Each major Firdar period is sub-divided by the remaining planets (minus the nodes), who give additional influence as "sub-rulers". Below I have given the "Firdar Cycle" for Omar Khayyam and a short life summary based on their basic testimony;

Sun Period (May 24th 1048-May 24th 1058): The Sun is prominent in Omar's nativity, in the rising sign we would expect to see Omar receiving a great amount attention during this time, His keen intellect would be recognized and marveled over by 10 years of age. It may be that his near-photographic memory would have been noticed, or that some authority figure became aware of his genius.

Venus Period (May 24th 1058-May 24th 1066): Emotionally withdrawn he may find this period of life more distressing. Venus is the dispositor of a hostile Mars in the 12th/Taurus. Venus is the ruler of the 6th as well, he may have little resources during this time or been the victim of directed crime or abuse.

Mercury Period (May 24th 1066-May 24th 1079) The most work intensive period of life, Mercury is the strongest planet in the chart. He will engage in Science and the business of numbers. Mental strain will be great during this time period, as will his successes. In particular the Sun sub-period will bring recognition and advancement.

Moon Period (May 24th 1079-May 24th 1088) After a period of intense work and professional achievement this period will be met by a much needed recess from public life. Recognized throughout the Muslim world by nobleman and commoner alike, and supported by a large pool of resources Omar would keep his thoughts to himself during these years. Reflecting on new ideas and abstract

concepts, the possibilities for Omar's research would be endless and he would be busy thinking up new projects and experiments.

Saturn Period (May 24th 1088-May 24th 1099) This period would be marked by seclusion and anxiety, Omar would have serious doubts about his spirituality and personal achievements. The beginning of the period especially would be problematic. As stated above the loss of his patrons and financial security happened during the Mars sub-period, and I believe there would have been noticeable events leading up to this beginning at the commencement of the Saturn period. The Solar Revolution for the year 1088 does not bode well, Saturn in combust in Taurus (the natal 12th) an Mars is in the first degree of Cancer exactly opposed the Ascendant. At the commencement of the Mars sub-period Mars is again opposed the Ascendant and squared a debilitated Saturn in Cancer/10th. It was in this configuration and time period I believe that Omar gave his negative diagnosis of the Sultan's son Sanjar. During the Saturn-Saturn firdar, when he continually gained disfavor in court until the Vizier's and ultimately, the Sultan's deaths.

Jupiter Period (May 24th 1099-May 24th 1111) Jupiter signifies philosophy and teaching, conjunct the MC affects Omar's reputation and advancement in the world. He would have been steering focus away from abstract mathematics and producing more philosophical works. He would have been much sought after as a teacher during this period. Advancing in age he would be held in high esteem for his closeness with the sultan, and numerous years had advanced since the implementation of his new calendar, scholars far and wide would have been aware in that time of his achievements. Not immediately manifest, it would not be until the Jupiter-Sun firdar (1104) that the effects of the traumatic and restricting Saturn firdar (and lasting Saturn-Mars conjunction) would begin to fade and be replaced by familiar professional stability and success.

Mars Period (May 24th 1111-May 24th 1118) This period would be marked by many difficulties and troubles for Omar. Mars is the most ill placed planet in his nativity and represents aggressive detractors and spurious attacks on Omar's character and abilities. He made his few astrological predictions during this time and upon closer review one can see that of the few times he is involved astrologically the basis for his involvement is either contentions, as in the troubled astrologers who sought his confirmation of their techniques lest they be executed. Or the weather predictions made that were then ridiculed by the Sultan's hunting party. This time period would be marked by such high tension.

N.Node (May 24th 1118-May 24th 1121) Interesting to note that both the North and South node are in square to their natural positions of exaltation (Gemini and Sagittarius, according to certain authorities). The north node, while conjunct the 5th house cusp by division, is in the fourth sign. There may have been and increase in real estate holdings or a consolidation as he would be nearing the end of his predicted life span.

S.Node (May 24th 1121-May 24th 1123) The South Node is in the 10th sign and on the cusp of the 11th house by division. There would be a decrease in work and study, many unfinished projects would be set aside or

given to others, and while it is recorded that Omar was reading during his last days I believe that this time period would be the marker point for Omar's health and its effect on his work.

Sun Period (May 24th 1123-May 24th 1133) This is the final firdar period whether Omar died in 1122 or 1131. I am inclined to say he would expire during the Saturn sub-period (between the ages of late 80 and 83) as Saturn is determined toward the 8th sign and death from old age or some lengthened debilitating issue. The Sun is determined toward the vitality and constitution of the native, universally, and in this chart an accidental significator toward the body and health conjoined to the ascendant.

DEATHWe have the recorded prediction of death made by Khayyam, conveniently written in record by one of his own students. Based on the information provided by Nizami Aruzi Samarqandi in his 'Four Discourses' the Russian scholars Rosenfeld and Yushkevich deduced that he must have died in the year 1131. Further they claim to have discovered his actual date of death through another text known as 'Tarab-Khana' as December 4th.

This may be the case, however their work and sources have yet to be translated into english. Prior to this Govinda had placed the date of death around the year 1122.

Regardless of the source of information we can safely say that Omar Khayyam expired between 1122 and 1131. Saturn in the eighth sign, in domicile, promises death from old age and infirmity. His ascendant is strong, the Sun hilaj and Mercury kadukhadah, with Venus and Jupiter participating, give between 88-96 years (depending on estimation). This would support the accepted historical testimony.

It is interesting that while Aruzi (and others) show that Khayyam had predicted particulars Astrologically, they state he had no real belief in their application. Regardless, even up to the final days of his life he knew what day and hour he would pass from the world. As he laid his golden toothpick in its place in the book of his Master, Ibn Sina, he gave his last will and testament to pious people and took no food or water till his last breath. What of his precious knowledge and writings? Those things he had kept private and refused to share with other scholars? What exactly was bequeathed to whom? If his final days were known I would think his poetry would have been destroyed or given to another of trust (of which there were few), mostly due to the nature of their content. For someone of such an admired and famed character (even among his detractors) one would hope for a more structured source of his poetical works, or protection of his tables and notes, however such does not exist. Soon after the death of Khayyam the Mongols sacked most of ancient Persia and destroyed much of its history, leaving gaps and traces through history that detach Omar from his attributed poetry.

CONCLUSION The Omar Khayyam of this Nativity and History was a Man ahead of his time. Blessed with the sight of mind to connect numbers and ideas in innovative ways that would affect the world hundreds of years later as well as in his own time. I see a person who was painfully aware of the inadequacies of his own time and place and was frustratingly seeking his own definition of it. He was most likely selfish and arrogant, compulsive about cleanliness and personal hygiene, though astute and aware of his social environment.

Polite to a limit, he was aloof, unattached to the details and dramas of his day. I believe he dabbled in the forbidden, perhaps enticed by heretical agents with promised knowledge and access for help in their plots against the vizier and sultan. These things would be near-sighted to Omar, I see in his chart and in recorded history that he considered himself above the masses and even those in power, though he was contained by the knowledge that this life is fleeting, wisdom is eternal, but its inheritors are not. His quatrains display his frustrations accordingly, and from this chart I claim his passions created more narcissism and angst than release and reflection. Poetry and wine, beauty and eternity, forbidden knowledge and heresy. The charges against him stem from these things, I see these manifest in his chart through Mars in Taurus/12th. The ruler (Venus) in her conjunction with Mercury in the rising sign are somewhat responsible, Saturn in trine to Mars from his exaltation shadows with his anxieties and doubting.

The strength of the air signs in this chart also shows intellectual supremacy. Had he been a Modern I think this chart would show someone involved with complex physics questions or technical abstract sciences. Cryptically in one of his correspondences he writes; (NOG pg.. 170-71) "…Philosophers call these effects as Properties. Thus a magnet attracts iron, and fire has the power of producing hundred thousand sparks from a single spark without diminution in the fire.

Fire is visible and consequently has lost its wonder, otherwise the atom of fire is the most wonderful of all. Anyhow, a man does not think fire wonderful and knows that fire has the power of ignition and heat, similarly, he should think that in the Body of the Magnet there is a power which acts in attracting iron. Whoever knows this, will solve many cases."

He understands there is a power in Natural Science and Number that has yet to be released. His studies included creating methods to ascertain the correct ratio of silver and gold contained in the Sultan's vessels, plates and other precious metal objects in the treasury. A look at his Mathematics as well will show his knowledge is advanced and abstract for its place and time.23 Deep down he rejects the idea of faith over reason, but admits religion and prophethood as a necessary construct for a Moral Standard for Mankind. As a Philosopher, Jupiter sits upon the MC in sign of ancient and arcane knowledge, Aquarius.

These things were within the grasp of Khayyam, as were the equations he was solving with the limited tools of his time. What was inaccessible to him were the intimate connections and enlightening affirmations that the malefics frustrate in this nativity through their determination toward faith and personal anxiety. As stated above, through the combination of Mercury and Venus in the rising sign I find the poet alive in Omar, most likely written in the notes and scribbles of his mathematical calculations. Questions and Answers that seem to mimic those of his Master Ibn Sina (Avicenna), who also left behind

some scant poetry. It would seem that these affirmations of attempted release and antagonism toward the system of things are sometimes aimed more at his Master, who said, "I would rather a life short and wide to one long and narrow in experience." This seemed to be the place Omar and Avicenna parted ways. The former keeping his secrets and passions in their place, prolonging his life for the sake of a sufficient answer, encapsulated in his dying phrase; "Oh GOD, You know I perceive you to the upmost of my capacity. Forgive me, because my acquaintance with You is my Mediator to You."

FOOTNOTES

INTRODUCTION 01- Khayyam literally translates to "tentmaker" from Persian/Arabic and is seen as originating with his family's profession.

02- The following delineation is centrally based on the teachings of Zoller and are indicative of a collection of many different "Medieval", "Traditional", "Classical or "Ancient" techniques, I refer the unfamiliar reader to his collected works when relevant.

03- I do not remember the exact edition and the library has since removed it from their shelves, The natal information was incorrect regardless, my notes state it had Leo rising.

0 4 - I o b t a i n e d m y d i g i t a l c o p y f r o m h t t p : / / w w w. a r c h i v e . o r g / d e t a i l s / nectarofgrace031160mbp HISTORICAL RECORD 05- Encyclopedia Britannica, http://www.britannica.com/EBchecked/topic/428267/OmarKhayyam 06- Administrator to the entire Muslim empire for 40 years.

07- Malik Shah I was the greatest of the Seljuq Sultans, successor to the original Seljuq Turk conqueror Alp Arslan, who drove the remaining Byzantines from Anatolia and established the largest Muslim empire of the Medieval period.

08- http://www.angelfire.com/rnb/bashiri/Poets/Khayyam.html 09- called Maymen ibn u'n-Najib al-Wasiti in 'Chahar Maqala' 10- The qualifications of a Nadim stated by Nizam al-Mulk in his Siyasatnama, are as follows: "A Nadim should be respectable, learned, well-behaved, lively, reliable in confidential matters, pure in religious observations and belief, acquainted with history and stories, expert at chess and games, connoisseur in Music and Arts."NOGpg84 11- Abu Mashar was the most famous of Arabic astrologers/9th century.

THE NATIVITY OF THE TENTMAKER-

12- 'A Revised Translation of the Chahar Maqala ("Four Discourses") of Nizami-i'Arudi of Samarqand, followed by an abridged translation of Mirza Muhammad's notes to the Persian text', Edward Browne, ed.(London: for Cambridge University Press, 1921) 13- 'Zich-I ilkhani' by Nasir du din Tusi (d.1259) ["first to be considered (naturally) were Omar's own 'Zich-I Malikshahi' then 'Zich-I Sanjari', tables produced by Abdul Rahman Khazim. These being known only in name." (NOG p.65 pdf)] 14- NOG pdf version, pp.58-68 15- For an interesting investigation of the Firdar, their history and use, refer to the article written by astrologer Steven Birchfield A.M.A. available at; http://www.astrologiamedieval.com/firdaria.htm

NATAL DELINEATION FOR OMAR KHAYYAM16- "It should be noted that "moderate in his fear of God" is taken as not very religious." (Zoller DMA)

17- Hakim is a philosopher, wise-man 18- see 10 above for definition 19- The "Almutem Figuris" is the true Ruler of the Chart as taught by Robert Zoller and has many applications. The reader is referred to DMA course lesson 14.

20- For an in-depth look at my personal understanding of Firdaria, Profections and Solar Revolutions and their technical use please refer to Robert Zoller's DMA Course Lessons.

21- 'A Medieval Astrologer looks at Rantzau's Nativity' , limited printing, no longer

available to my knowledge.

22- see note 16 above.

23- B.A. Rosenfeld, A.P. Yushkevich, The Prehistory of Non-Euclidean Geometry in the Medieval East (Moscow: Oriental Literature Publishing House) 1960

BIBLIOGRAPHYDashti, Ali, In Search of Omar Khayyam, Persian Studies Monographs No.1, Translated from the Persian by L.P. Elwell-Sutton (Great Britain: Columbia University Press) 1971 Tirthta Govinda, Swami, Nectar of Grace: Omar Khayyam's Life and Works (Kitabistan, Allahabad: Government Central Press, Hyderabad-Dn.) 1941

Nizami Aruzi, A Revised Translation of the Chahar Maqala of Nizami-i'Arudi of Samarqand, followed by an abridged translation of Mirza Muhammad's notes to the Persian text, trans. Edward Browne, ed.(London: for Cambridge University Press, 1921),x.

ASTROLOGICAL TEXTS REFERENCEDZoller, Robert, Diploma Course in Medieval Astrology, A New Library Publication for the Academy of Predictive Astrology, 1st edition 2002 Bonatti, Guido, Book of Astronomy, trans. Dr. Benjamin N. Dykes (Golden Valley Minnesota: The Cazimi Press) 2007 Ezra, Ibn Avraham, The Beginning of Wisdom, trans. Meira B. Epstein, Robert Hand ed.

(ARHAT publications) 1998 Dykes, Dr. Benjamin N., The Works of Sahl and Masha'Allah, (Golden Valley Minnesota: The Cazimi Press) 2008 Dykes, Dr. Benjamin N., Persian Nativities, Volume 1: Masha'allah & Abu'Ali (Golden Valley Minnesota: The Cazimi Press) 2010