Tetrabibble

Τετράβιβλος ( Tetrabiblos ) - Ἀποτελεσματικά ( Apotelesmatiká ) - Quadripartitum

Written by Claudius Ptolemy - Egypt

The Tetrabiblos , astrological and interpretative , complements the Almagest , astronomical and scientific . It constitutes the basis of Western astrology . In his introduction, Ptolemy considers that the two fields complement each other and together offer a holistic vision of the world. He thinks of astral influence as purely physical. Ptolemy already does not position himself as a fatalist and professes that astrality is only one of the factors that determine destiny : the place of birth, education and way of life also influence the individual. Translated from Greek into Arabic, the Latin versions include several translations in both languages. The work was commented on by Prophyre and Proclus .

The work is divided into four books. The first deals with general considerations, first, a description of the planets and an exposition of the interferences of their effects on each other. Then comes a presentation of the signs, places of the apparent movement of the planets and describes the influence of certain stars of these constellations which can have an effect comparable to the planets and also interfere in the prognosis. Finally, he relates these different elements emphasizing their affinities and their antipathies. The second of world astrology , then comes genethliac astrology which he separates into the last two books: one dedicated to the formative causes before the birth of the subject and the other to the so-called "external" causes.

Edition used for transcription and study: edition of the Tetrabiblos contained in L'Uranie by Messire Bourdin , 1640

Translation: from Latin to French, Nicolas Bourdin de Vilennes.

Book One
Preface

Syrus, there are two principal and great things on which astronomical predictions are founded. One, which is the first in order and certainty, by which we find at every moment the movement of the Sun, the Moon, the other Stars, and the regards they have among themselves, or those they have towards the earth.

The other, by which following the natural qualities of these Stars, we consider the changes in accordance with their position, which they produce in the body.

And of these doctrines, the one which precedes has its own art, but the second which follows it does not arrive at this same certainty.

But as by a particular book we have explained to you this first with its demonstrations as much as it was possible for us, we will now treat of the second, which is neither so assured nor so perfect, by a method suitable to Philosophy: and this in such a way that any person who loves the truth will not compare his arguments with the certainty of the other immutable doctrine, when he thinks how great is the common imbecility and the difficulty of conjecturing the qualities of matter: and yet let him not lose the hope of being able to arrive at the consideration of the latter, insofar as it is possible; seeing that it is evident that the greater part of the most remarkable effects, and which are of greater weight in the nature of things, manifestly arise from a celestial cause.

Now it is common that the most difficult sciences are underestimated by vulgar judgments. But if anyone blames this doctrine which I have said to be the first in order and certainty, he must be entirely considered blind: As for the other, it can more easily fall under censure. For, either because conjecture being difficult in some, it is esteemed by many as entirely uncertain: or because, others, inasmuch as its judgments cannot be avoided, blame it as useless. We will therefore try, before a particular account of its precepts, to discourse succinctly to what extent prediction is possible, and to what extent it can be of use: and will speak first of its possibility.

Chapter One

That there is some science of astronomical predictions and how far it can reach.
It is first a very evident thing, and which needs not many words to confirm it, that there is spread a certain virtue from heaven over all things which surround the earth, and over nature subject to changes: Namely over the first elements which are under the Moon, over Fire, and over Air, which are moved by the celestial movements, and include in their Sphere the rest of the inferior things, and give a disposition to the Earth and Water, to plants and animals. For the Sun with Heaven disposes terrestrial things diversely, not only according to the four seasons of the Year, with which the generations of animals, the fertility of plants, the course of waters and the mutations of bodies were in agreement: but also by its daily circuit, by heating, moistening, drying, and refreshing by a certain order and means which agrees with the other Stars and with our vertical point.

But for the Moon, as being nearer, it seems that she influences terrestrial things, from this that many, both animate and inanimate, feel the power of her light and motion. Rivers wax and wane with her, the ebb and flow of the sea imitate her rising and setting, plants and animals in their whole, or in some parts swell while she waxes, and dry up when she diminishes in light.

Then, the Stars, both fixed and wandering, signifying in the Air either heat or cold, from which all the rest of terrestrial things receive a continuous impression: and these same stars, according to the various regards they have among themselves, mingle their power and cause great changes, in which, although the force of the Sun, according to the general constitution, goes far beyond the others in power, they nevertheless do not fail to add or diminish something.

But as for the effects of the Moon, they are both more evident and more frequent, as can be seen in the square conjunctions and full moons. For the other stars, as they have greater intervals, also the effects are more obscure, seeing that sometimes they appear, and sometimes they depart up to a certain latitude.

Which things, if any one consider attentively, he will find that not only do bodies, after they are both born and perfect, receive the impression of the celestial movements, but that the very seeds, following their beginning, take the form and increase according to the various qualities of Heaven.

Therefore those among the ploughmen and shepherds who are the most careful, do not let their cattle mate, and do not sow their fields, unless from the various seasons of the weather they draw conjectures of the events which must follow.

Finally, the most signal effects and the most notable significations of the Sun and the Moon and the Stars are so certain, that by observation alone they are noticed by people even who lack knowledge of natural things.

Among which there are certain effects, produced from a more powerful cause and a simpler order of nature, which not only the most ignorant, but even brute beasts, feel before they arrive.

As may be the regulated changes of the year and the differences of the seasons, because the Sun is always the principal governor of these things. As for the effects which are produced by weaker causes, they are known only to those whom necessity leads to observe them.

Thus the sailors are obliged to take care of things which particularly signify the rains and the winds which return at intervals of time, by reason of the configurations of the moon or of the fixed Stars with the Sun.

Which, however, because of their ignorance, do not have certain knowledge of times or places, and are still most often mistaken, for want of knowing the periods of the planets which have very great force.

But who will prevent him who, having known the movements, times, and places of all the Stars, of the Sun and of the Moon, and by perpetual old observation learned their natures, not those which they have in Heaven, but what is the power which they have, and what effects they produce, as that the Sun warms and that the moon moistens.

Who, I say, will prevent him, by a physical consideration, and by the comparison of all these things, from properly predicting both the qualities of the seasons according to the situation of the stars (whether they should be warmer or more humid) and even from judging the humors and temperaments of men by means of the quality of Heaven. As for example that someone's body will be so composed that the dispositions of his soul will be such, and that such and such events will happen to him, because the quality of Heaven is suitable to his temperament, and proper to give him a good habit, or else is contrary to it and causes him disasters.

Of these things, and of similar ones, it is manifest, both that effects happen, and that they can by a true art be previously known and predicted.

But as for some who blame this art as impossible, although they cover themselves with some reasons, one can nevertheless know in this way how vain and frivolous they are.

First, that the ignorant being deceived in the great and diverse consideration necessary, it happens that, if they predict some truth, it is considered that it is rather by chance encounter than by art: but it is unjust to attribute to science the faults which arise from the imbecility of its professors.

Besides this, many, to make money, sell other predictions under the name and authority of this art, and make the people believe in them, predicting many things which are not signified by natural causes.

The vanity of which, being recognized, makes the most wise suspect and condemn other predictions which are drawn from physical causes: This cannot, however, be without injustice, any more than if Philosophy were rejected, especially since some pretending to know it would find themselves impostors and wicked.

Moreover, it is evident that even those who are instructed in letters, and who with as much diligence as industry employ themselves in this science, are most often mistaken, not for the reasons which I have alleged above, but because of the nature of the thing and the weakness of the human mind which cannot attain to the grandeur of such a lofty art.

For in the first place, every doctrine which treats of the quality of matter, and composed chiefly of that matter gathered together from many and diverse things, consists rather in conjectures than in certain science.

Afterwards it also happens that the ancient configurations of the Stars, on the examples of which we take our judgments, never entirely agree with the positions of the Stars which are encountered in a following century.

For although after long intervals of time they may have some relation, it is nevertheless impossible to find them conforming in all and in all.

Especially since never, or at least in the space that the human mind can understand, can it happen that the same position of the Stars and the same constitution of the earth return to their same point.

Except that someone, through frivolous ostentation, wanted to attribute knowledge of things which the mind of men could not reach.

The examples therefore never being similar, are the causes that in the predictions there is often some error.

This is also where we are mistaken in our judgments of the air, because the stars do not return to their same point: without speaking of the other causes which can change it.

But as for things concerning the nativities and judgments of the temperaments of each, there are many who change the qualities in the mixture.

For first, the diversity of seed brings the principal power in the nature of the generation of each thing, and so predominates that in the same air and same country each seed engenders the animals of its kind: that the human seed there engenders the horse.

Afterwards, the diversity of countries does not produce a small difference, although the seeds are the same, as we see in men, and even though the constitution of Heaven is the same also, there nevertheless does not cease to be a great dissimilarity in various regions, as much in bodies, as in minds.

Finally, even if all these things alleged above were equal, nevertheless foods and customs make a difference, whether in some part of temperament, or of manners, or even of accidents.

Therefore, although the greatest power is in the disposition of Heaven, which surrounds, and from which the things predicted have taken their force (from this Heaven, I say, which does not borrow any from it), he nevertheless who will not join these considerations to the celestial causes, will be mistaken most often, in wanting to take all the meanings of the movements of the Stars, and on all those which do not depend entirely on Heaven.

These things going in this way, if sometimes we are mistaken in the predictions, is it reasonable for that reason to condemn science?

Do we reject the art of steering ships because shipwrecks often occur?

But in such a high and divine science, it is fitting for us, without more, to embrace cheerfully what we can attain of it, and we must not seek certainty in everything, as in an art that the human mind could know exactly: but try to enrich it and make it more capable by the conjectures which can be drawn from elsewhere.

And as we do not condemn Physicians for inquiring into the patient's illness and its nature: so we must not reproach here, when we ask something, either about the country, or the genre, or the customs or other accidents.

Chapter Two
How useful is the doctrine of celestial effects.

I have previously shown in a few words that prediction from the Stars and Nature is possible, and that which pertains to the accidents of the air, as also to the dispositions of men which proceed from the air, which are principles of the faculties and actions of the body and soul, and the affections or illnesses, and the length or brevity of life, and some other principal external advantages or defects, attached by a natural order to nascent things, which are accustomed to arrive at certain moments of time.

As with the body, domestic affairs and living, with the mind, honors, offices and their change according to the times.

Now, following our design, we will speak of the utility of prediction; but we must first decide what utility we mean, and to what end we wish to refer it.

For if we look to the goods of the spirit, what can be more desirable for rest, rejoicing, and diversion, than the consideration of many things human and divine?

That if we have regard to the utility of the body, this doctrine teaches better than any other, what is suitable to the constitution of each one and to his own temperament.

But that it does not put us on the path which leads to the increase of wealth, or to the acquisition of offices, is a vice which it has in common with the rest of Philosophy, which (whatever it has in it) is not the distributor or dispenser of such goods.

As we do not condemn it for this respect, for the same reason we must not reject our science, seeing that it does not fail to bring other greater utilities.

For those who argue that it is useless, do not say that they are driven to it except by fatal necessity: especially since it seems superfluous to foresee things which we cannot anticipate by our diligence, which it is impossible to avoid by any artifice; but this is also said thoughtlessly.

First, with regard to things which necessarily happen, it is certain that ignorance of sudden and unforeseen accidents gives us greater astonishment and leads us to immoderate joys.

Where foresight accustoms and governs the mind so that it finds itself already strengthened, against future things, neither more nor less than if they were present: and prepares us in such a way that we receive them, both cheerfully and constantly.

Afterwards, we must not consider that all things happen to men by a celestial cause, as by an entirely immutable and divine decree: and as by a law given in each thing which, without any obstacle being able to contradict it, imposes an absolute necessity.

For although it is certain that by a certain divine and eternal law the movement of Heaven has an immutable order; it is constant, however, that inferior things change by a natural and mutable destiny, although they take from Heaven itself the first causes of their changes, which come to them afterwards by some consequence.

Moreover, many things happen to men because of the general constitution and not because of the proper quality of each one's nature.

As when, because of great changes in the air (from which one can hardly guard oneself), whole nations perish: As happens in conflagrations, in plagues, or in floods. Seeing that the least cause always yields to that which is both the greatest and the strongest.

Other things also happen to them which proceed from a weaker and more feeble action of Heaven, and this according to the natural temperament of each one.

This difference being recognized, it is evident that events, whether common or particular, which have no other origin than celestial causes (to which there is no force which can oppose itself, and which even have more the more resistance they find) infallibly arrive by an absolute necessity.

But that the others, which are not born from the sole movement of the Heavens, can easily be changed by contrary remedies, which not being brought there, these events follow the first causes, and this is the science of men, who in this encounter are not attached to a fatal necessity.

The same happens in all things which have their causes and natural principles. For both stones, and plants, and animals, and wounds, and diseases, and inconveniences are in part subject to a certain necessity, and in part also can they be prevented by remedies which are opposed to them.

It must therefore be stated that by such a doctrine, and not by some vain opinion, those who place their study in the contemplation of natural things can judiciously predict what must happen to men.

Now these events are inevitable, of which there are many and greater causes; and those of which there are lesser ones can easily be avoided.

As we see doctors who observe diseases by art, they can discern those which are fatal from those which can be easily cured.

Of these events, therefore, which can be changed, we will hear the Astrologer speak in this way when there is such a constitution, if the temperament is more or less according to this quality of the air the illness will be such.

Just as the Physician, in judging ulcers, will predict which are those which will flow, and which also are those in which rottenness will be generated. And in the same way again one can say of metals, as iron is attracted by the magnet.

For if both are left in the liberty of their nature, and know no hindrance, they will operate according to the proper and first virtue of their nature.

But neither will ulcers flow, nor putrefy if some hindrance in these effects occurs, by a contrary cause: nor will iron attract the Magnet, if the Magnet once rubbed with the juice of Garlic.

So then, as these impediments have a contrary force by a certain natural influence; so must one say of the inclinations which have their origin from Heaven, which always follow their natural order, either when future events are unknown, or when no obstacles are placed in their way by some contrary means.

These same events, however, are either totally diverted, or much softened, while they are being tested and taken care of, with the help of natural remedies which by an order as fatal are recognized to have a contrary force.

Finally, as we have knowledge of the same virtue, as much in the four seasons of the year, as in particular changes of bodies; it is an admirable thing, that all confess that general predictions are possible, and adding credence to it bring an exact diligence to guard against the accidents with which they threaten.

For many not only observe, but also with extreme care oppose remedies to the inconveniences brought by the four seasons of the year, and the situations of the fixed Stars and the moon.

They soften the heat of summer by the help of refreshing things, and the cold discomforts of winter by means of those which are designed to give a necessary mediocrity in temperaments.

They observe the position of the fixed Stars, either before the four seasons of the year, or before committing themselves to the mercy of the waves and winds: and consider attentively the situation of the Moon, both in mating their cattle, and in farming, in planting their trees: and, moreover, do not consider that this diligence is impossible or fruitless.

With what reasons, then, can they say with assurance that prediction in particular things is neither possible nor useful, seeing that from the mixture of other properties a heat, or a humidity, either greater or less, is predicted.

As it is therefore evident that these feel less the general heats, which oppose them with cold things: it can happen for the same reason, that to the particular ones one also opposes remedies against the things which increase the immoderate ardors, and especially in this temperament.

But that there are often errors in the particular, especially since it can only be foreseen with difficulty, is something which usually happens in all other sciences, and which also takes away more credibility from them.

And then afterwards, most of the time the contrary remedies are neglected, and one rarely finds constitutions happy enough to overcome the obstacles they have from their first beginning.

And this is the reason why we believe that everything happens infallibly, and that we cannot avoid this necessity.

So this is how it should be understood.

As (though we sometimes err) there is nevertheless some foresight for future things, which is both possible and worthy of consideration, so it is proper to carefully embrace the doctrine which teaches us to guard against evils, and to hold it as a thing of great profit, although it cannot avert all: since it is true that it can go before accidents, and repel some of them, whether they be great or small.

The Egyptians (who above all esteemed this science) recognized this truth, always joined Medicine to astronomical predictions, and would never have left us so many antidotes and means of diverting by certain remedies future or present evils, common or particular, if they had been of the opinion that they could neither be distorted nor avoided.

Moreover, to the predictions which serve the use of all things, they added remedies, which by the aid of nature have contrary effects (giving them second place after the necessary, and calling the doctrine of these things the conjunction of Medicine with Mathematics) so that from the contemplation of the Stars, they could judge, and of temperaments, and of future events, and of the proper causes of these things.

(For without this knowledge the remedies also most often deceive, since the same ones are not appropriate for all kinds of bodies and diseases.)

And that from the Art of Medicine they should draw means of diverting future illnesses, and for present ones, remedies which would not be deceptive (as far as can be done) with the help of things which are either proper or contrary to particulars.

This be said so far succinctly; and then we will give the precepts, as is customary in teaching: beginning with the quality of celestial things, as the Ancients observed them and as they agree with natural reason: and we will speak first of the power of the Planets, of the Sun and of the Moon.

Chapter Three
Of the Power of the Planets.

It is certain that the Sun has the virtue of heating moderately and drying out, which effects are more easily recognized by reason of its size and the evident mutations that it causes in the seasons of the year.

For the closer it is to the point which is vertical to us, the more heat and dryness it gives us.

But the Moon excels in humidity, as much as it is nearer to the earth, and nearer to humid vapours. From this, then, it is clearly seen that it affects bodies, in the same way giving them a softness, followed most often by a rottenness which it is accustomed to engender.

However, it still warms up a little, because of the light it gets from the Sun.

Saturn cools more, and dries out in no way either, because (it seems to me) it is very far removed, both from the heat of the Sun and from humid vapors.

Moreover, the virtues, whether of Saturated or of the other Stars, can be established according as they are viewed from the Sun and the Moon. For according to the more or less, their aspects change the constitution of the air.

Jupiter is of a temperate nature, because it holds the middle between cooling Saturn and burning Mars. Now it warms and moistens, because however the power of warming excels, it moves the winds which mark fertility.

In Mars the virtue of drying predominates, but it also burns, as befits its fiery colour, and its proximity to the Sun, whose orb is always below its own.

As for Venus, as regards her temperate nature, she is similar to that of Jupiter, but by a reversed order. For although she heats, as a neighbor of the Sun, it is nevertheless less than Jupiter, but she moistens more, attracting (as does the Moon) because of her size, the humid vapours from places nearer to the earth.

As for Mercury, its virtue is found to be almost equal, sometimes to dry up and drink up the humidity, because it never moves away from the Sun; and sometimes to moisten, because it is close to the Moon, which is very close to the earth: but either in one way or the other, it is subject to cause very sudden changes, induced to do so by the speed with which it is carried all around the Sun.

Which things being thus and meeting four humors; two fruitful and vivifying, the hot and the humid (for from them all things are born and strengthened) and two on the contrary pernicious and mortal, the cold and the dry, by which all things, and are destroyed and perish.

It is from there that the Ancients have forced us to believe that there were two beneficial planets, Jupiter and Venus (and besides these, the Moon) because of their temperate natures, especially since heat and humidity predominate in them.

And that they considered Saturn and Mars to be evil, because of the contrary virtue they have, the one to cool, and the other to dry.

For the Sun and for Mercury, their common nature invited us to attribute effects to each of them, and to believe that they accommodated themselves as neighbors to the planets with which they met.

Chapter Four
Of the Masculine and Feminine Planets.

Moreover, since there are two principal genders, the masculine and the feminine, it is necessary (among the aforesaid natures of the Planets) to appropriate those which are more humid to a feminine nature, because the things belonging to this sex are universally the most humid.

As for the hottest ones, they are suitable for the male sex.

This is why the Moon and Venus are very aptly called feminine, especially since they have a superabundant humidity.

But the Sun and Saturn, and Jupiter and Mars are said to be masculine.

For Mercury, it is a participant in both natures, since it also produces, sometimes dryness, and sometimes humidity.

The planets are also considered to have masculine and feminine power, according to the various positions they have with the Sun. For they are masculine, when they are oriental and they have with the Sun. For they are masculine, when they are oriental and they precede the Sun. On the contrary, they are esteemed feminine when they are occidental and they follow its path.

Afterwards they also differ according to the position they have with the horizon. Those are masculine, as well as oriental, which are found in the fourth, which is from the Ascendant to the middle, and in that which is from the west to the bottom of the Heaven: in the other two fourths, they are both feminine and occidental.

Chapter Five
Of the Day and Night Planets.

Similarly also, since there are two principal differences of time, day and night: the day is more in accord with the masculine nature, especially since during the day the heat is greater, and natures more vigorous and active.

But at night, it is feminine, because of the humidity and the usual desire for rest.

We say, then, that the nocturnal planets are the Moon and Venus; the diurnal ones, the Sun and Jupiter; and that Mercury participates in both conditions, namely, when it is eastern it is diurnal, and when it is western it is nocturnal.

But to both conditions one of the evils is attributed, following in this, not the resemblance, but the diversity of its quality.

For as to planets which are in a good condition, when similar things are added to them, their goodness increases, so to those which are pernicious, when dissimilar things are mixed with them, they repress the violence of their malice.

This is why Saturn, which is cold, is associated with daytime heat; and Mars, which is dry, is associated with nighttime humidity.

Thus both made more moderate by a contrary constitution, will consequently be in a more equal temperature.

Chapter Six:
What is the power of the various positions that the Stars have with respect to the sun.

Now, by reason of the positions that Saturn, Jupiter and Mars have with the Sun, the Moon, their powers are increased or diminished.

For the Moon, from its conjunction, until it appears to us as if it were half full, is more rainy. From there, until it is full, it warms. From full to its last quarter, it dries. From that time, until it hides itself under the rays of the Sun, it cools.

Moreover, as long as the Planets are oriental, until their first station, they moisten more. From their first station, until they rise at the beginning of the night, they heat still more. But from their nocturnal rising, until their second station, they dry more. As they cool more, from their second station until they are hidden from us by the approach of the Sun.

Now it is evident that these planets being mixed together, cause in this air which surrounds us a great change of quality: in such a way, that that of each planet truly dominates, but that it is nevertheless weakened in some part, because of the position of those which are contrary to its nature.

Chapter Seven
Of the Virtues of the Fixed Stars.

We must then say something succinctly of the proper effects of the fixed Stars, which we observe in their natures, and which I will teach in such a way that I can accommodate myself to the resemblance of the planets.

And first, we will start with the Zodiac.

The Stars in the head of Aries have a virtue mingled with the nature of Mars and Saturn. But those in the mouth have a faculty similar to Mercury and somewhat to Saturn: for those at the hind foot, they are martial, and those of the tail venereal.

Where the sign of Taurus appears as if cut off, they are of the nature of Venus: but the Pleiades relate to Mars and the Moon. At the head, between the Hyades, that which is the most brilliant and resplendent, and which is called the little torch, is esteemed martial.

The sign of Gemini has in the feet Stars of a similar nature, agreeable with Mercury and not at all with Venus. But the following ones which are outside the thigh are Saturnian. Of the two which shine in the heads, the one preceding has relation to Mercury, and is called Apollo, and the next is martial, and bears the name of Hercules.

In the eyes of the Crayfish are two Stars of similar virtue, which agree with Mercury and somewhat with Mars. In the arms they draw to the nature of Saturn and Mercury. But this nebulous turn in the breast is called the Crib, which is martial and lunar, compared with which the one and the other star which are here and there are esteemed equally martial and solar.

In the head of the Lion, there are two stars which are Saturnian and somewhat martial. The three at the top of the neck are related to Saturn, and somewhat to Mercury. But the shine at the heart is called the Wren, related to Mars and Jupiter. Those which are in the flank and one in the tail, are Saturnian and venereal. The others which are at the thighs, are appropriate to Venus and somewhat to Mercury.

The stars in the head of the Virgin, and one on the southern wing, have relation to Mercury and not at all to Mars. The others in the wing and the shining ones in the belt, agree with Mercury and somewhat with Venus. But the shining one in the northern wing, which is called the Harvester, relates to Saturn and Mercury. As for the Ear, it is venereal and somewhat martial. The others at the end of the feet and in the border of the dress, are venereal and somewhat take after Mars.

In the arms of Scorpio, or the spread water, they are related to Saturn and somewhat to Jupiter.

The stars in the head of the southern fish are mercurial and somewhat saturnine. In the body they are suited to the nature of Jupiter and Mercury. In the tail and southern ribbon they are close to that of Saturn and a little to Mercury. In the body and spine of the northern fish they are martial and very little venereal. In the northern ribbon they are close to the nature of Saturn and Jupiter. The shining one at the node is martial and somewhat mercurial.

In the northern part of the Zodiac, the shining stars of the Little Bear are Saturnian and somewhat Venereal. The stars of the Great Bear are martial. Under the tail the hair of Berenice is lunar and Venereal. The most shining stars of the Dragon are Saturnian, martial and jovial. Those of Cepheus Saturnian and jovial. Those of the Bootes mercurial and Saturnian. The shining and reddish one which is called Arcture is jovial and martial. The Corona Borealis is Venereal and Mercurial. The Kneeler is Mercurial. The Lyre is Venereal and Mercurial, as is similarly the Hen. The Casiopeia is Saturnian and Venereal. Perseus jovial and Saturnian, the interlacing in the hilt of his sword martial and Mercurial.

The brightest of the Chartier are martial and mercurial. Those of the Serpentarius are saturnian and venereal. But the serpent itself is saturnian and martial. The Arrow is martial and somewhat venereal. The Eagle is martial and jovial. The Dolphin is saturnian and martial. The brightest stars of the Horse are martial and mercurial. Andromeda is venereal, and the Delta is mercurial.

In the southern part: in the tail of the southern fish, the star which is bright is venereal and mercurial. That of the Whale are saturnian. The shoulders of Orion, martial and mercurial: the other more bright stars are jovial and saturnian. The bright one which is the last of the Po jovial, all the others saturnian. The Hare is mercurial. The venereal Dog; Sirius, which is in its sparkling mouth is jovial and somewhat martial. The brightest of the Hydra are saturnian and venereal. The Goblet is venereal and somewhat Mercurial. The Raven martial and saturnian. The brightest in the ship of Argo, saturnian and jovial. The human figure in the Centaur is venereal and mercurial. The brightest of the figure of the Horse are venereal and jovial. The brightest of the Wolf are Saturnian and not at all martial. The Altar is venereal and somewhat Saturnian. In the Southern Crown, those which are brightest are Saturnian and Mercurial.

Chapter Eight
Of the Seasons of the Year, and the Nature of the Four Angles.

These are the proper virtues of the Stars as they were observed by the Ancients, but we must also consider the seasons of the year: spring, summer, autumn and winter.

In spring there is an overabundance of humidity, especially since the cold having passed, the humidity begins to spread by means of the heat.

Summer is warmer, because at this time the Sun approaches closer to our vertical point.

Autumn is drier, especially since the humidity has been dried out by the past heat.

Winter is colder because the Sun is then further away from the point that corresponds to our head.

Now although there is no beginning to the Zodiac, since it is a circle, they have nevertheless established Aries as the first sign, where the spring equinox occurs.

So that they would begin as in an animal living the humid nature of spring, then numbering the other seasons of the year.

For all animals in their first age, while they are tender and delicate, abound in moisture, as does the spring

Then in the second age, as long as the vigor remains, they have more heat, as we notice in summer.

In the third, when the strength becomes more languid, and begins to be consumed, the dryness is then greater as in the autumn.

In the last age, and which is also closer to death, there is more cold, as in winter.

In the same way the natures of the four angles differ from each other, from which blow the winds which occupy all parts of them.

The eastern angle is the driest because while the Sun is in that part, things which during the night had been moistened, immediately begin to dry up: and the eastern winds are without moisture, and dry up.

The South is warmer, especially since the Sun is more ardent when it is at its greatest height; and also especially since the middle of the Heaven declines more towards the South, because of the situation of the earth which is inhabited: and the southern winds are hot and rarefied.

The West is humid, because when the Sun approaches it the humidities drawn upwards during the day begin to spread; and the zephyrs are soft and moistening.

The northern part is cold, especially since, according to the situation of the land which is inhabited, it is very far from the cause of the heat (that is to say, from the place where the sun passes directly over the head), seeing that there the rest of the sky which responds to it is quite the opposite; and that the northern winds are cold and bring frost.

This distinction is useful for judging the mixtures of each thing. For by reason of these constitutions of Times, of the Year, of Ages and of Angles, the effects of the stars change in no way.

For the quality is purer and more powerful in a place which is suitable to it (as hot things in hot places, humid things in humid places) where in contrary places it is more damp and weaker: as in cold places things which heat, and in dry places those which are humid; and the others likewise in other places, according to the proportion and mixture of the qualities.

Chapter Ninth
Tropics, Equinoctials and Double-Body.

These things being declared, we must also add the natural properties of the twelve signs.

It is true that their general virtues agree with their times. But we take certain properties from their affinities with the Sun, the Moon and the other stars, as will be said below.

For first we must explain the virtues they have by themselves, and towards themselves and with each other.

The first difference is of the signs, so that some are called Tropics, others Equinoctial, of which both are mobile. Then the others are Fixed, and the others are called double-bodies.

There are two of the Tropics, the one that comes after the summer solstice, that is to say the thirty degrees of Crayfish, and the one that follows the winter solstice, like the thirty of Capricorn.

To these two, the name is taken from the thing, especially as the sun while it has entered these signs recedes backwards, turning its course into an opposite latitude.

In the Crayfish causing summer, and in Capricorn winter. There are two more equinoctial, the spring Aries and the autumnal Libra: which have taken their name from the thing, because while the Sun reaches them, the spaces of day and night are equal throughout the whole earth.

Of the rest of the eight signs, four are called fixed and four are called double-body.

The fixed ones follow the Tropics and the equinoctial ones, namely Taurus, Leo, Scorpio and Aquarius: because at the time that the Sun approaches them, according to the season, the humidities, the heats, the drynesses and the colds are found more violent and more firm in our bodies: Not that then the constitution of the air is simpler in its nature, but because the power of the qualities is felt more easily by the continuation, after we have been in these seasons for some space of time.

The double and common signs are those which are counted after the fixed signs, namely Gemini, Virgo, Sagittarius and Pisces. For inasmuch as they are placed between the fixed, the tropical and the equinoctial, they have natures similar to them in their beginning and in their end.

Chapter ten
Of masculine and feminine signs.

They also attributed six signs to a masculine and diurnal nature, and as many to a feminine and nocturnal one.

Now the order is given to us to be continuous, as well as to day and night joined, and that the assembly is necessary of the male and the female.

If therefore the beginning is taken from Aries (by reason of the causes alleged above) then, as the male is the master and the first, inasmuch as the active always precedes the passive, Aries and Libra will be both masculine and diurnal.

There is more to this, that the equinoctial circle, which passes through these signs, causes the first and most powerful stirring of all things.

From this comes that by a continuous order the feminine signs are subject to the masculine ones.

But some begin to tell the masculine signs by the one which holds the eastern point, which is ordinarily called Horoscope.

For as there are some who take these beginnings from the tropics of the Lunar circle because the Moon's turns are the quickest; so in the same way the masculine signs must draw their origin from the Horoscope because of the East wind. In this way then, those by continuous ranks order one after the other the masculine and the feminine.

Others have divided the entire circle into quarts: they make the eastern and masculine one which is from the Horoscope to the middle of the Sky, and the one which is opposite it, which contains from the west to the bottom of the Sky.

But they make the other two remaining quarts western and nocturnal.

There are still other ways of naming signs which are accommodated to their forms.

As some are called quadrupeds, others terrestrial, some dominant, others fertile, or something like that.

Which being manifest by their own figures, I have judged superfluous to relate them: seeing that I have also previously declared in truth the natures of the stars of which they are composed, and in what way in judgments one can usefully consider their virtues.

Chapter Eleven
: Aspects of Signs.

In the first place, the aspects of the parts of the zodiac, which make certain figures, have some familiarity with each other.

First, the parts distant from the whole diameter, and which contain two right angles, that is to say six signs, or one hundred and eighty degrees.

After the parts that make a triangular figure that contains a right angle, and the third part is namely four signs or one hundred and twenty degrees.

Besides this, the parts which make a quadrangle, and contain a right angle, namely two signs or sixty degrees.

But the reason why these differences alone are admitted can easily be understood from here.

First, the reason is obvious, that the figure of the diameter has been received. For the opposition is made in a straight line.

But then, if according to the harmonies and superportions, we take the two largest portions, that is to say, the circle being divided either by the middle, so that it has two right angles, or into three. The division by the middle will give the quadrangular figure, but the division of three the sexangular.

Now, if we constitute superportions of an esqui-altere of the right angle, which is the angle of the square, and a sesqui-third, the ratio will be sesqui-altere of the quadrangle to the sexangle, and sesqui-thirde of the triangle to the quadrangle.

And it is considered that the triangular and sexangular aspects have sympathy in their nature, because then the feminine or masculine signs are carried from one to the other.

But quadrangular or opposite aspects do not fit together, because such a constitution is made in opposite signs.

Chapter Twelfth
Of Commanding and Obedient Signs.

The places which are distant by equal space from the same, or from both of the equinoctial points, are also said to be commanding and obedient, because they arise in a similar space of time, and because they describe the same parallels.

Now the Commanders are in the summer part of the sphere but the obedient are in the winter part, especially as the Sun in the summer part makes the days longer, and in the winter part it makes them shorter.

Chapter Thirteen
Of signs which regard each other as equivalent.

We consider that the parts which are equally distant from one or the other tropic have the same power: because the spaces of days and nights, and of hours are found to be equal when the Sun passes through one or the other.

They are also said to look at each other reciprocally, and for the reasons that I have given, and because both rise on the horizon, and set in the same places.

Chapter Fourteen
Of Inconjunct Signs.

Those are called inconjuncts, which, according to the reasons I have given, have no familiarity between them: that is to say, which neither command, nor obey, nor look at each other, nor are equivalent, nor describe any of the figures which we have reported: neither the diameter, nor the trine, nor the quadrangle, nor the sextangle; but which are numbered, either the fertile, or the sixths.

Especially since those which are second are contrary to themselves, and two continuous signs joined together make an angle.

But those who are counted the sixth, cut the whole circle into unequal parts, or the others divide it into equal parts.

Chapter Fifteen
Of houses.

Moreover, there is sympathy of the planets with the parts of the zodiac by reason of the Houses, Triangles, Exaltations, Terms and some other similar properties.

Now the Houses are distributed by a natural reason.

For as in twelve signs, two northern ones, among those which approach nearer to our Zenith, principally cause the immoderate heats and ardours, namely Cancer and Leo, it has been judged that these two signs are the houses of the two greatest and most powerful lights.

The Sun Lion, because it is a masculine sign.

And the Moon Crayfish, because it is feminine.

And again the semicircle from Leo to Capricorn is rightly considered solar.

As well as the other lunar semicircle, which extends from Aquarius to Crayfish.

So that in each semicircle each planet would be given a sign that was familiar to it (whether it was of the nature of the Sun, or agreeing with that of the Moon) according to the arrangement of their orbs and the particular natures of the planets.

For to Saturn, because it is extremely cold, and fights against heat, and also because its sphere is very high, and is very far from the luminaries, have been given the signs opposed to Cancer and Leo, namely Capricorn and Aquarius, which are both cold and wintry, and (by reason of this opposition) malefic.

To Jupiter, which is of a temperate nature, and subject to the sphere of Saturn, have been given the signs close to those, which are windy and fertile, are Sagittarius and Pisces, which from a trine, an aspect which suits friendship, regard the signs of the luminaries.

Afterwards, to Mars drying up and placed under the orb of Jupiter, were given the signs neighboring the houses of Jupiter, namely Scorpio and Aries, which because of the regard they have of square with the domiciles of the luminaries, are suitable for a harmful nature, and which engenders corruption.

But to Venus, whose nature is temperate, and the star subject to the orb of Mars, have been attributed the signs close to those and very fertile, Libra and Taurus, which because of the sextile are milder, and all the more so since this planet does not go in front of, or follow the Sun more than two figures away.

To Mercury, which is the last, and which does not recede from the Sun more than one sign, and which is subject to the orbs of the other planets, as being also the nearest of the luminaries, have been given the signs most near to these same luminaries, namely Gemini and Virgo.

Chapter Sixteen
Of Triangles.

The familiarity of triangles is such. The triangle which has equal sides is a figure which is very suitable in itself. And the zodiac contains three circles, namely the equinoctial and the two tropics. But the twelve places of the same zodiac are divided into four triangles which have equal sides.

The first is therefore led by Aries, Leo and Sagittarius, three masculine signs which are the houses of the Sun, Mars and Jupiter.

Now, this triangle is attributed to the Sun and Jupiter, and Mars is excluded from it, because it is contrary to the conditions of the Sun. In this triangle the Sun dominates during the day, Jupiter during the night. The place of Aries is equinoctial, that of Leo summer, of Sagittarius winter.

This same triangle is especially boreal, especially since part of the command is held by Jupiter, which is fertile and windy, suitable for the winds which are excited in the North. But because of the house of Mars, it receives a mixture of the African, and this triangle is formed from the mixture of Boreas and the African. For Mars excites the African winds, because of the familiarity of the Moon and also because the western part is feminine.

The second triangle is drawn by Taurus, Virgo and Capricorn, three feminine signs. That is why it is attributed to the Moon and Venus, at night therefore, the Moon dominates there, and by day Venus. And Taurus approaches more the summer circle, Virgo the equinox, Capricorn the winter one. But this triangle is mainly southern because of the domination of Venus, which moves hot and humid winds on this side. It also admits the subsolan, by reason of Capricorn, which is the domicile of Saturn. And this triangle is composed of what is called mixed of the subsolan and the other. For Saturn moves the eastern winds, because of its affinity with the sun.

The third triangle passes through Gemini, Libra and Aquarius, three masculine signs repugnant to Mars, but which agree with Saturn and Mercury, because of their two houses, hence this triangle is attributed to them. During the day Saturn rules there because of his condition. And for Mercury he has the empire of the night.

Now the sign of Gemini is close to the summer solstice, Libra to the equinox and Aquarius to the winter solstice.

This triangle agrees mainly with the subsolan because of Saturn, but because it has primacy with Jupiter, it is found to be composed of Boreas and the subsolan, especially since there is friendship between Jupiter and Saturn.

The fourth triangle passes through Cancer, Scorpio and Pisces. It is left to Mars because of Scorpio its domicile. But together also the Moon during the night and Venus during the day, still have command there.

Now the Crayfish is at the summer solstice, Scorpio closer to the winter, and Pisces to the equinox. And this triangle is considered western because of the domination of Mars and the Moon, and is mixed with the other and the African because of Venus.