The astrological texts of the Roman Empire were written almost universally in Greek rather

The astrological texts of the Roman Empire were written almost universally in Greek rather 

than in Latin; the only surviving exceptions are the poem Astronomica of Manilius (c. AD 15–20), the Matheseos libri (“Books on Astrology”) of Firmicus Maternus (c. 335), and the anonymous Liber Hermetis (“Book of Hermes”) from the 6th century. In the absence of astronomical tables in Latin, however, none of these was works of any use, and astrology for all practical purposes disappeared with the knowledge of Greek in western Europe. It was revived only with the numerous translations of Arabic astrological and astronomical treatises executed in Spain and Sicily in the 12th and 13th centuries, supplemented by a few translations directly from the Greek. But the new astrology in the Latin-reading world remained essentially an offshoot of Islamic astrology, 

gaining an adequate representation of its Hellenistic originals only in the 15th and 16th centuries. These two centuries also witnessed the fullest flowering of astrology in western Europe, frequently in conjunction with Neoplatonism and Hermetism. By the 17th century, however—with the displacement of the Earth from the centre of the universe in the new astronomy of Copernicus (1473–1543), Galileo (1564–1642), and Johannes Kepler (1571–1630) and with the rise of the new mechanistic physics of Descartes (1596–1650) and Newton (1643–1727)—astrology lost its intellectual viability and became increasingly recognized as scientifically untenable. Though Kepler attempted to devise a new method of computing astrological influences in the heliocentric (Sun-centred) universe, he did not succeed.

 Astrology in modern times In countries such as India, astrology manages to retain here and there its position among the sciences. Its continued legitimacy is demonstrated by the fact that some Indian universities offer advanced degrees in astrology. In the West, however, Newtonian physics and Enlightenment rationalism largely eradicated the widespread belief in astrology, yet Western astrology is far from dead, as demonstrated by the strong popular following it gained in the 1960s. There were even attempts to reestablish a firm theoretical basis for it, notably by the French psychologist Michel Gauquelin in his The Scientific Basis of Astrology (1964), though with results that are at best inconclusive. 

The divisions of the year governed by the 12 zodiacal signs (which are derived from Hellenistic astrology) as depicted in newspapers, manuals, and almanacs are as follows:strologers have tried to incorporate the planets discovered since the Renaissance into the general astrological scheme and to find some sort of statistical relation between planetary positions and human lives. None of these attempts appears to be at all convincing to skeptics and other critics of astrology, however, and no serious explanation seems to exist regarding the alleged spheres of influence of the planets, 

the alleged nature of their influences, or the manner in which they operate. Despite these criticisms and others like them, astrology continues to attract people from all walks of life—from the casual followers who read their horoscopes in the daily newspaper to those who have their star charts drafted by professional astrologers. In short, even though it is regarded by many as devoid of intellectual value, astrology in its modern and historical forms remains of great interest to scholars and a wide spectrum of the general public.