The Astrologer at the Village and the Court
Summary
The article discusses the historical importance of astrologers in Indian social life before the nineteenth century, a significance that is difficult to realize today due to the widespread availability of printed annual almanacs called Pañcāṅga. The text traces the history of the printing press in Bengal, citing B. N. Banerji’s *Sarhvadapatre Sekaler Katha* (vol. 11, 1830-40) and the first use of Bengali letters in print in N. B. Halhead’s *A Grammar of the Bengali Language* (1778). It details the role of Charlas Wilkins and the Bengali smith Paficinana Miśra of Triveni, who became a key figure in Bengal's printing activities. Paficinana, assisted by his son-in-law Manohara Miśra and later Manohara's disciple Kṛṣṇacandra, established a printing press at Srirampur in 1837-38. The article also references the earliest printed almanac, the *Navadvips-sammata-Pañcāṅgikā* for 1820-21 A.D., printed at Viśvanātha Deva's press. The article highlights the village astrologer's role in Bengal in the first half of the nineteenth century, drawing on L. B. Day's *Bengal Peasant Life* (1874). The astrologer cast nativities for male children, determined auspicious and inauspicious days for important activities, read the new almanac at the beginning of the year to predict astronomical phenomena, and acted as a diviner for lost items. The text also describes the *Pañcāṅga* Brahman of South India, as quoted in Dubois' *Hindu Manners, Customs and Ceremonies* (third ed., p. 136), who declared propitious and unpropitious times and received grain in return. Epigraphic evidence from the Vijayanagara period, including inscriptions dated 1631 A.D. and 1565 A.D., shows that the office of the village astrologer was recognized by the state, with rights to fees and dues granted to families like the Josi and Prabaraja. The article further examines the astrologer's role at the royal court, citing Dubois' account of the *Purohita* who published the Hindu almanac. It references ancient Indian literature such as *The Social and Military Position of the Ruling Caste in Ancient India* by Hopkins and Kane's *History of Dharmaśāstra*, which prescribe reliance on the astrologer. The *Sarkho plates* of 1128 A.D. describe astrologers at the court of the Kalacuri King Ratnadeva, and the *Sārvabhauma* and *Jyotiṣaka* are mentioned as royal officers. The text also discusses the detrimental influence of astrologers during the Muslim occupation of Bengal, citing Minhajuddin’s *Tabakat-i-Nasiri* and the story of King Laksmanasena's astrologers who created panic and paralyzed the king's preparations. Finally, it addresses the irregularities in the astronomical dates of royal charters, attributing them to the astrologers' mistakes in calculation or the fabrication of auspicious moments.
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Conclusion
The article demonstrates the profound and multifaceted significance of astrologers in pre-nineteenth-century Indian society, spanning from rural villages to royal courts. In the village, the astrologer served as an indispensable figure who cast horoscopes, identified auspicious days, read annual almanacs, and performed divination, thereby sustaining deep-rooted social and religious orthodoxies. At the royal court, the astrologer held official state recognition and wielded considerable political influence, guiding kings in state affairs and even contributing to historical events, such as the fall of the Sena kingdom in Bengal due to their panicky predictions. The introduction of printed almanacs in the early nineteenth century marked a shift, yet the traditional roles and societal reliance on these practitioners remained remarkably resilient. Ultimately, the text underscores that the historical power and influence of these figures, despite their occasional astronomical inaccuracies, were deeply embedded in the cultural and political fabric of India.