Treatise of Astrology by Enrique de Villena

TREATISE OF ASTROLOGY

Written by Enrique de Villena

This text has reached us through a single manuscript copy from the 15th century preserved in the National Library of Madrid, falsely attributed to the famous Marquis Enrique de Villena (1384-1434). The contemporary studies carried out have come to show that the date of writing given in the colophon (1428) is completely false when citing later historical events such as the taking of Huelma by the Marquis of Santillana in 1438 or the partial eclipse visible in Spain on the 19th. September of that same year. The possibility that the treaty had been drafted with materials from some supposed Villena writing dedicated to astrology has also been ruled out for reasons that are amply explained in the excellent critical edition produced by Julio Samsó and Pedro M. Cátedra for the which we send you.

Jose Rodriguez

Bibliography: " Treaty on Astrology attributed to Enrique de Villena", Editorial Humanitas, Barcelona, ​​1983, (Critical edition by Julio Samsó and Pedro M. Cátedra).

Part One

How God created the world
Chapter of the omne e of your soul
Of the elements in general
Of the dispute that the wise men make about astrology
Earth Chapter
Water Chapter
Air Element Chapter
Fire Chapter
Second part
Sun Chapter
Moon Chapter
Dragon Chapter
Chapter of the eclipses of the sun and the moon
Platform of Saturn, Jupiter and Mars
Vemus and Mercurio platform
Chapter of the axes and concordance of the planets
Zodiac Chapter

HERE BEGINS THE TREATISE OF ASTROLOGY WHICH MADE IN ROMANZE DONENRIQUE DE ARAGÓN, MR. INIESTA, WHICH IS DEPARTED WITH THE TABLES AND MANY STEPS OF HIS INVENTION

Alano, famous doctor and speculative poet, speaking of ocçiosidat in the prohemum of the Astrological Commentary on Tholomeo says: "Life without fruit is worse than death." That's what Isidore, De sumo bono, says: "He is a servant who lives according to himself." Furthermore, Aristoxenus says: "He who defers to others more than himself, becomes a servant of himself." Furthermore, Tulio says in the Book of Love : "It is a proper passion of love to serve a loved one as a lover." By Resvalio, therefore, life without fruit was considered to be death; et live according to oneself, servitude; et please the nobles to be dignified; And the very love of a good servant is to imagine how he will serve his master.

Therefore, I thought, through the goodness of God, to enderçarvos through the service of the knight Don Enrique de Aragón, lord of Iniesta, who compiled this part of the chosen astrology with the many pieces and steps of his invention, powerful to praise and taste in our bishopric of Burgos. Because I ask readers to pay attention and, although I did not transfer it, submit it to the correction of the Holy Church.

And therefore, it will be divided into two parts. In the first I will deal with the elements in general and each one in particular. And in the second part I will deal with all the speric bodies according to their movements. And for this I will continue through first two chapters: in the first I will say in what way God created the world, to begin my reason in this treatise; In the second I will say of the principled soul: it is perpetual and is half with the body, composition of all the things that God created.

FIRST PART

HOW GOD CREATED THE WORLD

God, beginning not beginning, created the world in four ways, it is worth knowing: ideally, materially, formally, ordinally. I say the first thing, that God created and formed the world ideally, which improperly speaking means by imagination or similarity, because before the world was created, in its deity it was the image and figure of the world with all things; and this was eternally in his deity, so that his thought did not begin again.

And if anyone said what God made before the world, it would be said that he made the world in likeness, because in itself it was such a thing apart from that thought, that God could figure out of it and carve out whatever He wanted. And this is what the Greeks called antiaros, which means world in similarity. And therefore, Aristotle said, the world does not begin, it is convenient to know ideally.

The second thing was that God created the world materially, because after he had imagined it, he made it out of nothing into a great matter without figure and resemblance, which the Greeks call y1lé .

The third thing was that God created the world formally, because after he had done this great matter as he said, he put it to work, according to his good order, and he did it in six days and in seven days he worked, not because it was tiring but because all things were finished. And some say that God created all things together, according to that saying: " Qui creavit simul omnia ", which means "He created all things together." And so these statements seem to be contrary. To this we can respond that a thing considered in different ways does not bring contradiction. Example in the reason we speak; ca, if we consider the world to be made formally or orderly, in this way we say that Moses spoke; If we consider it first or second way, that is the second authority, and thus the reason is not against literal meaning. And if anyone says that such an order and rule was in all things and heavenly bodies the earth was as it was now, we say that it is not, because after God created the world, according to what the Master of the Scholastic Stories above Genesis says , In the second chapter, he says that the earth was vain and empty, it was like an abyss without profit and without appearance, and the Greeks called it chaos . And therefore, the Jews said, that part where it says "the Spirit of the Lord was above the waters", which was above as the dove does above the eggs.

And from this we see that if anyone were to ask at the beginning of the world where the four elements were, we answer that where they are now, since not in that way as to their compositions, because the Lord on the sixth day adorned the earth with animals. and he created the omne in his likeness; On the fifth day the water became like fish and the air like birds; On the fourth day the fire was adorned and composed of fixed stars and planets, and, therefore, Moses says in the first chapter: "Let there be luminary dates in the firmament of heaven, because the day is separated from the night and there are times and years." ». Of which the Master of the Stories speaks in the sixth chapter and says: "The Holy Spirit not only wanted the stars and planets to be for beauty and light, but he even wanted them to be a sign of good and bad times," which They are known and shared by the twelve signs.

And if anyone says: well, it seems that the omne and the beasts and animals were not created by the elements; To this we say that the stars thus created, as they were of a fiery nature, began to move and, walking, heated the air and the air heated the water and the earth, and from there all the animals were created by mixing the items.

Here someone can say why they were not all of one condition; We say that those who took more fire and air were lighter, just like the birds, and those who took more fire than air flew lighter, just like the hawk, arexaque or swift, and the others that took more air. or water they drink heavier, just like ducks or kites, herons and others similar. And of the others that took more of the fire they were angry, just like the lion, light and angry; And those who took more of the land are evil, just like the ox and the donkey; Those who took the element of water were phrematic, just like fish, especially without scama.

This part in which the elements were also agreed upon was made omne. And this is why Moses says in the first chapter: "God formed the omne from the slime of the earth." And from his rib he formed Eve and made their souls out of nothing. And, therefore, if anyone asks what God did with greater dignity, the wise men answer that the omnipotent, and this for many reasons, especially for two: the first, because the elements were already very well equalized and agreed upon among themselves in the planets. outside the places where they began to move, as stated by all the astrologers who deal with this; The second reason was because God made only the omne and commanded all other things to be on dates, certainly it is more to do the thing than to command it to be done. And if anyone says which things will last forever, we say that those that were dates of nothing, as well as spirits, souls, yllé , and all other things will return to that of which they were composed. Testimony is from Philosopho.

And, therefore, evil will end and good will never end. And if anyone says why evil has ended and good is not, we say that evil was done by the devil and not because God did it, and therefore evil is nothing, because all things that are without God are nothing, because God He did not create evil, but some think that there are two natures, one of good and the other of evil, and that God created good and the devil created evil, which is false because evil is not nature, but the devil failed when sinned.

That evil is not by nature can be shown by reason, that all nature is either without beginning or begun; If it is without beginning, so is God, who is not beginning, but beginning all things. And if it is started, in two ways, either it is perpetual or not; If it is perpetual, so are things created from nothing, as stated above; If it is not perpetual and lasting, so are all things resolvable. And since evil is not any of these things, it follows that it is nothing. Almost if it comes on the good creature, corrupt it in its nature property of it; And when it departs, the creature remains healthy. Furthermore, evil has no certain place as well as its end. And if anyone says that this is what good is like, that it is not in one place, but in many, I would tell him that good is only in God by virtue and in other things by grace. And if anyone argued with me that the devil is like evil, I would say, save grace, almost if evil were primarily in the devil that very moment that God created the devil, then the evil would be in him et, most would sin, not oviera pena, which is false.

And therefore, from these reasons two conclusions arise: the first is that using well is nature; The second is that misusing it is against nature. Because no one should wonder why evil is so reprehensible, since it has nothing of nature, on which all Holy Scripture is founded. And from here comes the common saying of doctors, that one mortal sin weighs more than the entire world.

The fourth thing is that God created the world by putting order in all those things that he created. This was when everything created put the nature of each thing upon itself and established its certain bodies and rights, how they should engender, be born, grow and die, according to the strength, property and nature of each one of them. Thus the entire work of generation and corruption was entrusted from the beginning of the world to nature, according to the foundation of philosophy. And for this to know well, the liberal sciences were failed, without which no one, no matter how sophisticated, cannot have knowledge of nature, almost if we do not have perfect knowledge of all things by the sciences it is a defect of our poor judgment, but not by default of art, of which the Philosopher says in the second book of Methaphísica: "Just as the eyes of the owl are to the clarity of the sun, so is our understanding to all things that are very certain in nature, ca, although we do not understand them, it is by default our e non of nature, ca in everything it is without any defect.

CHAPTER OF THE OMNE E OF HIS SOUL

Praise God who here tells the four ways how God created the world. Now he will speak this chapter of the omne e of his soul. And know that all the things God made were done by the omniscient and therefore the others God ordered to be done by the omniscient God. And, therefore, it is of greater dignity because of the reverence that God placed in it in what He alone did, among all other things God commanded and said: "be it thus," and thus it was done. But when raising the omne, he said: "Let us make omne our image and our likeness." But the omne was put into the power of the devil for his sin.

And if anyone says what was the reason why the devil, when he sinned, then fell into the omnipresent space of repentance, here the doctors of theology respond that it was this for many reasons. And in order not to make a big process I will say some of them.

The first thing is that, as Lucifer was the first creature that God created and placed it very close to Himself and His glory, it was more than any other spirit, and because in him it was first the movement of sin and put into work, and therefore it later fell. And our father Adam was the last creature and was very far from God, and the more he was alienated, the more he had time to repent. The second reason is that Lucifer sinned out of his own malice; Adam, with the help of the frail matter of the flesh; e, therefore, ovo spaçio e Luçifer non. Furthermore, Lucifer was not moved by anything to sin, once the malice was removed from him, and our father Adam was moved by the great following of the woman, because she did not understand that he despised her. And so Adam had to see space to repent and Lucifer non.

But you should know that good angels are kept by grace, but not by nature. Furthermore, the omne ovo forgiveness of his sin because there was in him the preparation of sinning for the sake of the body, which is made of clay, but the devil, not having the weakness of carnalidadt to sin, sinned without reason and fell with reason and therefore non ovo forgiveness and after the bad angels fell and the good ones were confirmed by the grace of always doing well. And of this Moses says: "On the second day the firmament was established."

And the good angels know things before they are by the word of God; et maguer the devils lost all their virtues, they did not lose their understanding. And what they can know before it happens is in one of three ways: either by subtlety of nature, or by space of time, or by revelation of power that comes to them out of hand. In this same way, men know things by these three things mentioned above, it is important to know: either by subtlety of nature, which is what the exceptional sciences deal with, which we commonly call necromancy, and even astrology gets involved in this case, as I will say later. Or he knows them for a long time, and therefore the Philosopher says: "By things that are past we judge those that are to come." Or we know them by revelation, like the prophets and many others, since their sayings have no place until experience demonstrates them, of which Aristoxenus says, about the Son of Cypio, where he says: "The saying of the poor wise man has not found place." until experience gives him favor.

And all these things are born from the understanding of the soul. Where do you know that she is the life of the omnis and God is the life of the soul; and the soul of the omne is not omne, but the union of body and rational soul is said to be omne. And that is why Saint Paul said that the soul was created in the flesh in the image of God. And that is why those who believe that soul is understood as body erred, because when He said: "It is the date of the image," it will not be understood that it is something that can change, but rather something without a body like God and the angels. And you must know that we have an advantage over all other animals, not by force or by feeling but by understanding, because reason and understanding are soul, and force and feeling are the body and even the soul.

And you know that the soul has many offices and for each office it received its name that suited that office, because as long as it takes in the body and raises it, it is said soul; and as far as he wants, it is said will or talent; et as far as she judges it is said reason; and as soon as she feels it is said feeling; and as much as she knows, it is said to know; and because it understands is said understanding, which is the greatest and highest part of the whole world, because through it we see reason and knowledge and through it is said image of God. Reason is a movement of soul that gives subtlety to the life of understanding and separates truth from falsehood.

But the body has other jobs, which are: seeing, hearing, smelling, tasting, touching. And just as one omne leads another by understanding, just as one brain has an advantage over another by virtue and logar, ca oler surpasses the taste by virtue, ca works from further away, and by logar, ca is higher, and thus It belongs to each of the others. But the soul surpasses all these things with reason and understanding and works from more remote than the senses, by which it has knowledge of God.

And, therefore, we say that the head is the seat of the soul. And there are three cells in it: one to learn and another to know and another to retain; And that is why there are many things in the imagination that no one does not provide by language. And from here comes the reason that philosophers say, that young people are sometimes blameless in thinking bad thoughts and mischief, since they have no power to complide them.

Furthermore, soul is said memory, because it remembers, which is the treasure and guardian of all the things that it omne fails and from which it learns. Et memory is thus retaining or that, if anything is seen before the sight of the omnipresent, everything is in memory. Et, therefore, it is no wonder that in God all things fit, yet they affect each other, since in the memory of the omne all things seen fit, however. And you must know that memory does not remember the power of God by image like other things, but by itself, and just as one who remembers for joy, almost if God were not there, God would be forgotten. And, therefore, faith is necessary for salvation, because this word fides both means memory without a figure represented to the understanding. And, therefore, God said to Moses: "No one will ever see me"; It is worth knowing that, due to the similarity represented to the sensual eyes as to other corporeal things, memory most sees it by itself, the understanding understanding it by its effects.

And, therefore, it is said that even if Adam did not sin, Jesus Christ took flesh, because what we could not physically see, through the flesh we would abide. And more we must know, that memory falls in the omnis and in the beasts, but understanding only belongs to the omnis and angels. And this is why God made the omnipresent raised up to face the sky and the other animals on the earth, because the omnipresent would always use reason and not talent, just as the brutal beasts do.

And now, praise God, I have just said and finished the two chapters of the creation of all things, now I will talk about the elements in general and after each one. And so I will make five chapters.

OF ELEMENTS IN GENERAL

About which you should know that our Lord God, at the beginning of the world, made a great matter without form and without figure; It was of such a nature that he could do with it whatever he wanted. And the Greeks called this matter yllé . And from here the elements took their name, because they were taken from this matter and 1lé . Because it is important to know what helement is, about which Plato says in the book Pachegni - which Alano added in the Summa de philosophía -, he says: "Helement is the simplest and smallest part of any part." Alano declares this saying, and says: " Alos is the simplest part, because the element does not have several or contrary qualities, and is said to be the least in terms of its quantity and greatness." And if anyone says how many elements there are, we say that there are four: fire, air, water, earth. And if he asks what its substance is, we say that the earth is dry, cold water, humid air, hot fire.

And if anyone says where these elements are, we say that they are in the composition of any natural body of animals since it is composed of these four elements. And if anyone argues that, as it appears from philosophy, fire is yellow, air red, water green, earth brown, which happen to be seen in what we call iris , or arch, then it follows that outside are the elements of the bodies of animals and creatures. To this we say that such elements are not properly speaking simple, but are compound elements, of which Plato says: "The nobility and reason of God willed that the world, which he composed with great power, of much knowledge and "good and loving will, of unseen things, that are seen and known in the eyes of the common people by colors, and that they could be played and felt, by the things that can be played and felt."

And, therefore, God created the composite elements, visible with different qualities, such as the earth that we see, water, air, fire that we feel, each one is composed of the four simple ones. And that is why we call that which has four degrees of dryness in the earth, four degrees of coldness in water, four degrees of humidity in the air, and four degrees of heat in fire. And for this well know, be sure to note that each of these compound elements has ten degrees of composition: the earth has four degrees of dryness, which is its essence, and three of coldness, which are water, and two of humidity, which are air, and one of heat, which is fire. This same water, a composite element, has four degrees of coldness, which is its essence , and three of humidity, which is air, and two of dryness, which is earth, and one of heat, which is fire. Furthermore, air has four degrees of humidity, which is its substance, three of fire, two of water, and one of earth. Likewise, fire has four degrees of heat, which is its essence, three degrees of earth and two degrees of air and one of water. Alano and Alberto Magno and commentator Even Ruiz say all this.

But someone can say against it: it is true that the elements become one another, just as water becomes earth, and the earth will and does become water, and the water into air, and the air into water, since I conclude that the elements They become each other and make their natural resolutions. To this we say that the simple elements are y1lé , which are neither convertible nor resolvable, because they are considered to be the first matter, but the compound elements are convertible and resolvable, and not of that which is yllé .

But someone can still say against that we see that the omne is composed of the four elements, but turns into earth; That's it, the but when you can; Likewise, the quintessence of wine, if it is thrown into the air only slightly, will not fall to the ground, since all the four elements are there. To this we say that not only are such things converted into land, but even into others, each one taking what he put there. Example: we have said that the earth has four degrees of dryness, which are thus inherent and substantial to the earth that will never be converted into anything else. But the three that are of water become water, and the two degrees of humidity that are on the earth become air, and what is there of fire becomes fire; and so each one, according to what he takes of each thing that is resolved, is more or less, in such a way that if he has little he takes little, if much, much. And of this Aristotle speaks, saying: "Each thing is resolved into that of which it was composed." And here you see the alchemists, who strive to convert one metal into another, what they convert or solve.

And if anyone says why there are not more than four elements, to this we say that our Lord placed the fire on the earth as firm foundations; and since the earth is blunt and settled and corporeal and the fire is sharp, mobile and thin, and such contrary opposites, only God wanted to achieve them by some means. And, therefore, God created two media, namely, air, water; because, if only air created the medium, the medium would be unequal, because it would be more helpful to the fire than to the earth. Furthermore, if He created water in the middle, it would be like a half unequal, because it would be closer to the earth than to the fire. And, therefore, two media were necessary, namely, air, water; the water that helped the earth and the air the fire; and thus it was equal and non-unequal. And since two opposite foundations and ends require two means, and two and two are four, therefore they cannot be more or less than four elements.

But someone can argue, saying: - "It is said that on earth there are ten degrees, the four are one element and the three another and the two other and the one another, which make four by municipality or mixture; and so four times four say you do; Well then it follows for this reason that there are more than four elements. To this we say that you should know two distinctions: the first, that there is a lot of difference between town hall and between mixing. Reason why Aristotle says: intermingling of opposites is when two opposites are thus brought together or close that what they have is neither one nor the other. Example: if we put very cold water on the fire, since the great heat of the fire would also be combined with the great coldness of the water, neither the hot nor the cold would remain, but the lukewarm would remain.

Furthermore, you should know what council is when two opposites come together in one, so that the opposites remain as first. Example: just as there are elements that are joined together in their degrees, but they are not intermixed, and, therefore, in such a union there always remains the element of water and that of air and thus of the others. And, therefore, philosophers say that the intermixtures are in the qualities and the councils in the elements. And, therefore, the elements are matter and their properties are tenth qualities; When they say that the earth has ten degrees, this is understood to mean that the earth is an element composed of the four elements and the intermingling of their qualities.

And if anyone says why there are ten degrees more or less, we say that this is because the earth is called earth because it has more degrees of earth, that is, ten degrees thicker than water, and Water is ten degrees thinner than earth, and air is ten degrees thinner than water, and fire is ten degrees thinner than thin air. So it seems that fire is thirty degrees thinner than earth, twenty degrees thinner than water, and ten degrees thinner than air. And you must well understand that sparse is taken for largeness or greatness and thick for smallness. So the earth is smaller than water ten times, air twenty times, and fire thirty times; And this is the reason why there are ten degrees and they are not more or less - and this is Moses' understanding of the ten commandments.

But someone can say that everything that is said is true, but it is reasonable to know why this order is more in story ten than in any other story. To this we say that only this story means or represents all created and uncreated things, which no other story does. Here's how: so you will find in this story ten four stories that together make ten, and two are even and the two are odd, it is good to know, one and three, four and two, which are ten. The one demonstrates the eternal incomprehensible divine substance; In all three he demonstrates trinity, when comparing three to one it is a triple proportion; Furthermore, both demonstrate the two natures, it is convenient to know angelic and celestial; Furthermore, the four demonstrate the elements, of which all other things are produced. And since there are no more things generally in nature that can be presented to the understanding, it was appropriate that they should be ordered in such a story, so that by it they would be represented neither in excess nor in diminishment. And, therefore, this is the reason why they were arranged in a count of ten and not in any other count.

And if anyone says: well, according to this, we can well know the roundness and length of the earth and, later, of the other rough areas; To this we say that it can be seen without defect, as I will say later by reason.

OF THE DISPUTE WHICH THE SAGES FACE ABOUT ASTROLOGY

To you, consolation of sinners, be praise, Virgin Mother, who gained me grace to declare in our language what philosophers and astrologers spoke in general about the elements in Greek and Latin. Now, with your help, in this chapter I will deal with the dispute that the wise men make about astrology, whether we can use it or not in all things without sin. And then I will talk according to the philosophy and astrology of each of the elements in singular.

And on the basis of the first, you should notice four things, it is important to know: first, what astrology is; the second, who failed this science; The third thing, what does astrology mean? the fourth, into how many parts it is divided. To begin with, we say that astrology is a science that demonstrates knowledge of the spaces of movement and rotation of all celestial bodies in their given times. The second thing, who failed this science; We say that Adam was the first and then Noah, followed by Noah, Moses, Habrahán, Plato, Aristoxenus, Tholomeus and many others, as I will tell you.

The third thing is to know what astrology means; About which you should know that it is organized in two Greek words that mean in our language knowledge of the stars. The fourth thing I said is how many parts it is divided into; To this we say that it is divided into two parts, it is worth knowing, in astrology, that it deals with the movement of all the heavens, judging the storms before they come; And of this there is no doubt. The other is about elections; and this one is more subtle and bad to see. And on this it is opinion whether we can use it without sin or not. And on this side the births of men and epidemic morbidities, wars and deaths of kings, and many other things are known, according to science, which some doctors of the Holy Church reject. And, therefore, I want here to pray the sayings of each of the doctors, and those who are knowledgeable choose the best that God gives them to understand.

And to continue this, you will first want to know what opinion is. About which it is necessary to know that opinion is the consent of one in a thing that is doubtful to another with the registration of another, some person understanding the truth. Opinion is nothing other than something that has many ways in which it can be defended, and everyone follows their understanding of it. Otherwise, the second thing we must want is what a mushroom is. Where it should be noted that mushroom is anything that completely deviates from the ordinances of the Holy Church, just like the Moors. Now it is worth noting that our understanding is opinion and not opinion, because there are many reasons and proofs with which it can be defended.

Now, in our case, you should know that, according to astrology, the body of the god takes its condition in customs and complexions of the seven planets and twelve signs and takes vital spirit from the platform of the firmament, which is the rough octave, and it became known of knowledge of the good and evil of our Lord God. I say the first thing, that it took the soul of the one created by God to know the good and evil of God, because knowing evil he avoided him and knowing good he followed him. And, therefore, Saint Augustine says, above Genesis , that God put all knowledge in Adam. Et, therefore, we say that the first grammarian, logician, rhetorician, geometrician, arismetician, musician, astrologer, philosopher, physicist, doctor, theologian, canonist, legalist, methaphysician, mechanic, monastic, ethist, politician was Adam; et, therefore, he was a teacher of the teachers.

But, because in this book the laws and teachings of natural philosophy and astrology are to be declared, therefore in this chapter two things will be declared: first, how God taught this science to the ancient fathers; The second thing is that this knowledge of the stars came into the world through God and not through the devil, as some say, mistaking and mixing the lying astrology with the true one. Well, I say the first and second thing that this knowledge was taught to the friends of God, according to what the approved Master of the Scholastic Stories says, above Genesis , in the thirty-five chapters, of the spread of the followers of Noah throughout the world, to He says thus: «Nohé, son of Nohé, born in the likeness of his father Nohé, holy and all-right and chosen friend of God, this ovo grace and wisdom from our Lord God and possessed the knowledge of astrology, which is natural philosophy; to whom Noah came a giant, by name Nemiroht, great in height of ten cubits, and he was educated in this knowledge of the stars, and he took advice from Noah in what way, in what way he could begin to reign and rule in the world. . This Noah judged and foretold many things about what was to come, and thus he declared them and made them known to the people before they came, and how such nations would reign and where, and other nations how they would come and reign, the which things and sayings did Daniel prophesy, who came three thousand or more years later.

All this says the Master of the Scholastic Stories , so it seems that the knowledge of the stars and the knowledge of judging by them and the use of this knowledge did not come into the world through the devil, but came through God the creator. And if anyone says: contrary is the case with Saint Augustine, Saint Jerome and many other saints, according to what Gratian says in the Decree and according to what the Master of the Scholastic Stories above Genesis , in the sixth chapter of the work of the fourth day, reasons. says: "Because antiquity very carefully pointed out and considered and still points out the fixed stars and the planets and the signs of God in the observance of the times - which is good and approved by the Holy Church." -, but with this it is not to be said as the geneticists say, who make judgments about the births of the omnises, because they say in their dreams that the planets and the signs and the fixed stars are put into signs and demonstrations of the events. of our works, or that point out and demonstrate our life...; Therefore we should not believe in heaven or in the stars those who do not belong to our Father who is in heaven. All this says the Master.

Well, according to your sentence, it seems that astrologers can judge of temporal events, but they cannot judge of events or the life of men or their works. Here the astrologers say against this reason that, saves the dignity of his teaching, that he himself emends this reason and responds likewise and gives a sentence on the contrary in the thirty-fifth chapter already alleged, where he says and proves that Nohé, fixed of Nohé , he judged and made known many events that were to come and which ones were about to reign and which ones were not, which are judgments of our events and our works. And what it says is that we should not believe in heaven those who are not of the Father of the heavens, astrologers say to this that it pleases them very much, since it is certain that Adam was and is of the Father who is in the heavens. In this same way, Noah, the son of Noah, was just and holy, which is what this Master says in the text of his letter, where he says: "And he was like his father and his mother, of whom God says through his mouth 'I only saw you right'. Since Noah, a member of Noah, was righteous and taught in holiness on the part of the Lord and used this knowledge, it follows that not using it is not a sin.

But to confirm or affirm this conclusion we will bring proof from the Bible by many authorities: first, because the holy Abraham is manifest to all that he is from the Father, in the generation of whom the nations of the world are blessed. Of this holy person, the Master of the Scholastic Stories above the Genesis says , in the forty chapters, in the chapter of the birth of the Jubilee, he says thus: «There will be knowledge, he was a master in the knowledge of the stars, in which knowledge some say worthy of faith that he made known to Horoastrem, who failed the magical art, of which Apollonius speaks many times in his notorious Treatise ; Furthermore, this Habán knew that from çfifty to çfifty years there is a detempering of the air, made by the elements and by the lowered planets, and then they return to tempering from çfifty to çfifty years; And, therefore, what he saw in the stars he only wanted to teach people so that they could use it on earth. This is what the aforementioned Master says.

Well, it seems that the stars are signs and demonstrations of what we want to follow and use on the face of the earth. And therefore we must believe the sentence of the stars and their doctrine, since we know that the first teachers were saints and friends of God. Furthermore, this reason is confirmed because the holy Moses used this wonderful and high science and used magical art, which is making images in precious stones in the constellation of certain planets, which are of very great virtues. And everything he did in the tabernacle and the ordering of the priestly vestments were all done to represent the principles and realities of astrology.

And that this is so is proven by the Master himself and by Graçiano, who made the Decree , and by the Master of Sentences . Where the Master of the Scholastic Estories tells , above the Exodus , second book of the law, in chapter five the Scholastic Estoria tells that the Ethiopians, people of arms, had destroyed a large part of the land of Egypt, for which the badly afflicted From the land of Egypt they asked their gods what regiment they would take; And the divine ones told them to take the all-Jewish captain as their helper, because those of Egypt took Moses as their leader. And Moses, as he was skilled in arms, defeated the Ethiopians and their neighbors in the royal city, which was called Sabba. And since the çibdat was very strong, which could not be entered or fought, it happened that the wife of the king of Ethiopia, by name Thereris, handed the çibdat to Moses on the condition that he take her as his wife, and he did so. But when Aron and Mary, Moses' brothers, had quarreled because Moses had taken a wife of an alien lineage from the Gentiles of Ethiopia, Moses wanted to return to Egypt, but the woman would not let him. Therefore, Moses, as well as a man wise in the art of star-making, made two images in two precious stones of this virtue, that one would engender and give to the omnimon memory and remembrance of God and the other that would engender and possess oblivion in the omne. And put them in two gold rings. And he gave the woman the ring of oblivion and he took the ring of the memory of God, because just as they were brought together by equal love, they were also separated by unequal love. And after she took the forgetting ring from her, in the same hour she started forgetting her husband. Thus Therebis allowed Moses to leave Ethiopia for Egypt. And so freely through the knowledge of astrology and magical art did Moses come to Egypt. The Holy Church says and has everything.

Well, it seems that it is very well proven, since Muisém, friend of God, used not only astrology, but even magical art, which we must do in a similar way.

Furthermore, the same Master says, in the sixty-three chapters, of those things that appear in the tabernacle: «The holy sanctuary of the tabernacle taught the imperial heaven, which is assigned to the holy Trinity and its angels; and the sanctuary of the tabernacle, which was double larger, taught and demonstrated the land and the sea, since it was common to the priests; The white chaga of the tabernacle showed the Christian heaven; The skins, through their russet, showed the starry sky of the firmament; The four colors of the veils of the tabernacle showed the four elements, according to Josephus: by the color of the bissopetto represented it was the element of the earth, and by the hyacinth green color the water, and by the purplish russet color the air, and by the color of saffron the fire; the table of the tabernacle demonstrated the time or the year; The twelve loaves on top meant the twelve months; The crown of the fingers showed the solar year, and the seven candles of the candelabra showed the seven planets. In the tabernacle it was demonstrated that all things that are only the seven planets are governed and move by the platform of the seven planets; And through its seventy parts the ten-fold dignities of the planets were taught, every ten times seven times seventy, every planet has ten virtues, five natural and five incidental, in which proportionally the seven planets also agree with each other. And, therefore, all the effects and platforms and natural movements that these things of help have and are taken from the seven planets. All this says the Master of the Scholastic Estories .

Well, it seems, according to what has been said above, that this knowledge was given by God and not by the devil, as some say; and that using it well is a virtue and signal grace that God gives to the creature. That is, the vestments of the sanctuary mean the same knowledge, according to what the Master himself says in the aforementioned chapter, which I want to leave out for brevity.

And this is said how the omne takes knowledge of the living God in the knowledge of astrology. But some could say that it was the reason that the holy doctors say the opposite in astrological judgments. About which you should note that astrologers here say that the omne is considered in one of two ways: first, as to the body; the second, regarding the soul.

If it is considered as to the body, in this way they say that its habits, birth, growth and death and all other things of nature are governed and governed with all the movements of the omni by the twelve signs and seven planets, according to what help will be shown By natural reason and even by experience, it often happens that men are sad without a cause and happy without a reason, which could not be if it were not caused from above. And for this reason is the opinion of astrologers; And this is about the first thing.

The second can be considered as to the soul, which was not created by yllé , nor by its constellation of planets or signs, but again God created it not subject to nature, but above nature, which was created by the soul and not the soul by nature. And, therefore, sin or virtue does not suit him on the part of the planets and signs, since everything falls into his deliberation. And, therefore, David says in the psalm: "My soul is always in my hands." Because, although some movements come to the omnipresent from the planets and signs, God gave him reason above all, with which to choose the good, avoiding the evil.

And this is what Tholomeo says and alleges it Mosseala in the seventh Of the Elections , where he says that, even if an omne is engendered and born under a good and very useful constellation, his continuation in bad customs would become nature and would deprive him of the virtue, because evil, if it comes upon the creature, corrupts its nature, as I said above. And so it is on the contrary, because by virtue of the continuation of good use it is kept, and that is why Aristotle says: "Use becomes nature."

And now, concluding, the holy fathers and doctors understood the way about the soul and the astrologers about the body. And the reason well considered, they are not contrary. And thus, the use of this knowledge does not come from the devil, but from God, according to the aforementioned holy fathers.

EARTH CHAPTER

Now let's say about the earth, about which you should know four things: first, what the earth is; the second, why it took this name more than another; the third, into how many parts it is divided; The fourth thing, how great is his greatness. To the first thing I say, according to what Plato says in the Pacheni, that earth is a thing composed of ten degrees, four of dryness, three of coldness, two of humidity and one of heat, which is settled in the meatat of all the you wait, just like the point on the meatat of the compass. And know that nature was prolific and very wise in making the sky round, there is nothing that encloses the others as well as the round that can best be rotated around. And since it is necessary for the sky to move and turn, since, if it were not round, it would not return to that same point where it first emerged and would not be equal in days, it is important to know, the twenty-four hours, which is a turn of the zodiac sky. And, therefore, it was absolutely necessary that the sky be round and flat on the inside, so that all expectations would also be enclosed within itself, so that one would sustain and the other would be sustained, since without support it could not last. And, thus, it was necessary that it had a round shape, so that all the things enclosed in it were enclosed in a round way, in such a way that one was close to the other. And thus he enclosed them so well and so equally, that they are no closer to one part than to the other. And, therefore, we must understand that the earth is round.

And so are the other elements, which have one with the other, because when something is closed from within another, it is appropriate that the one that encloses has the one that is enclosed and the one that is enclosed supports the one that encloses it. For example, if the white of the egg that encloses the yolk is not enclosed in itself, the yolk would fall onto the shell; e, if the yolk did not support the white, then the white would fall into the bottom. And, therefore, it is appropriate that the most serious and hardest thing is always in the middle for support, because the harder and stronger the substance, the better it supports and suffers all the other things that are around it; And the heavier it is, the more convenient it should be at the bottom of the things that are close to it. And, therefore, the earth can no longer rise nor descend, nor go to one place or another.

This is the reason why the earth, which is the heaviest element and of the hardest substance, is in the middle of all the expectations that are around it; And this is at the bottom of everything. And thus you can understand that the earth is the lowest place of all elements; and this is in the middle of the firmament. And, therefore, it is round, because, if it were otherwise, it would be closer to the sky in one part than in another, which could not be.

And if someone asked why, I would tell them why, if here, in the noble çibdat of Baeça, I could fail a carpenter who, with an auger, would drill the entire body of the earth from part to part, eye to eye we would see that the The sky and the stars and planets pass above the sky of our heads, as they pass on that natural day once above our feet. But, if we were to throw a very large golden apple through such a hole, we would see and know that it descended to the middle center of the earth point by point. And if anyone says why they will not go to the other side, we say that descending beyond the point would be against nature, since because of the force of falling something were to go forward, then it would turn around, because that would not be descending, but rather going up. We say this because if three hundred and sixty armed men were on the surface of the starry sky, each one in his degree, and were all overthrown, they would fall to the midpoint of the earth, in such a way that neither one would go there nor the others there. , most of them could not see each other due to the great distance. And, therefore, we will say universal measure of all this in the fourth member of this chapter. And that is what comes first.

The second thing is why I have this name earth more than another. About which you should know that the Greeks say gehos for the earth, which they mean in our language as the support of all things, because it supports all the other elements, as was said. On the other hand, we, the grammarians, call it earth, which means in our language as much as broken from the feet. This statement is conversational and not speculative, as it is largely apparent. But we can give another better speculative, according to Apollonius the astrologer; Juan Abat alleges this in the book of his Diffiniçiones about him, where he says: "Earth is not a safe thing that has other things right on itself without error or defect."

And, therefore, these two convenient names, according to the Greeks and Latins, and, although we have other names by land, they are all special to these two generals. And if any other better interpretation gives, non invidemus ei, "quia Spiritus Sanctus ubi vult inspirat." And this is what the second thing is.

The third thing I say is that the earth is divided into how many parts. About which you should know that the earth can be divided into four parts, according to the eclipsatic line, which is between the two signs Cancre and Geminos and descends in the meatat of two other signs, Sagittarius and Capricorn. The other line is equinoçal, which begins between the two signs Piçis and Aries and crosses through the other and goes between the two signs Virgo and Libra. Furthermore, the sea divides the earth into three parts, Asia, Europe, Africa. And these three parts are divided into seven climates, according to the seven planets, with respect to the twelve signs in triple and quadruple proportions. This understanding belongs to the musician or the arimetician, but I will say something about it. It is important to know that every odd story is imperfect and every even story is perfect, so that the story of the planets is imperfect and the story of the signs is perfect and proportionate. The story of the planets in triple and quadruple is brought to perfection. And this is one reason why proportions were failed in philosophy, because the imperfect was brought to perfection. But, so that all this may be better understood, I will figure the earth here and then I will say about the seven climates of the earth.

The first climate has its beginning from the equator line at XII degrees long and at one degree. And here is the çibdat of Arim, where the days and nights are always equal; and this is in the meatat of this climate. But the parts of the equinocial line are ten degrees and twenty seven minutes. And the eclipse of one part has its greatest day in thirteen hours and its smallest in eleven hours; It starts from the eastern part to where the Gangis River comes out; and he travels through India and Asia and throughout all its limits, from the part of Curio to the island Thaprobana, which is in the Ocean. And on this island there are ten general cities and many others, all of which will be one hundred or more. The people here were the ones Lucanus from Cordoba tells of who came to the aid of Pompey against Julius Caesar.

And so this climate extends to the Vermilion Sea around noon. And there is Anthiochía and Ariçiata and Bithynia, Persia and some cities of Assyria, Alexandria, Persia, the sea and land of Arabia, up to Ethiopia and Egypt and up to the Nile River and up to the island of Merois, where this first climate took its name. And then it goes through the parts of Africa at noon through the Garamatos and through the Gión River and Mount Africa and through the sandy desert land and in other parts, and through the Mauros and Matabienses, until it ends in the west in the çibdat çeptí or Cepta. So, in this climate, 1350 miles, which is a journey of 67 and a half days.

The second climate begins on the equinocial line at twenty and a quarter degrees. And on both sides, the longest day is thirty and a half hours and the shortest is ten and a half hours. And its beginning is in the eastern parts of the Ocean, from the island of Costra, and it goes through some parts of Persia against the north, along Mount Sinai, for half a day in the great desert land, which is the burned area, where no one dwells for the great heat of the sun. It encloses Sodom and Gomorrah, the greater part of Alexandria and Egypt, the people of Libya, the lower part of Egypt; and goes through Tripolitana to Mauritania; and extends from the west to the Ocean Sea. In this climate, it is 1014 miles and four ninths of a mile, which is a journey of 60 days and nine tenths of a day.

The third climate begins on the equinoctial line at twenty-seven degrees and a half. On the one hand and on the other the longest day is fourteen hours and the shortest day is ten hours. It begins on the Ocean, near Mount Tivian, and runs through all the limits of Antioch and the limits of the Phisón River. E has Aracusana e Almea e part of Mesopotamia, Got e Thogoras; and has Damascus. It passes through the Dead Sea and has part of Cyrene Libya. And it proceeds through various other terms that would be too long to say; and you ended up in the Western Ocean. And this climate is 2222 miles and one third of a mile.

The fourth climate of the equinocal line is thirty-three degrees and the third part of a degree. On the one hand and on the other, the longest day is fourteen and a half hours and the shortest is nine and a half hours. It begins in Capua, starts with Titun and reaches the fifth part of Sçiçia; It passes the Caucasus Mountain and takes the third part of Mesopotamia and the five parts of Cappadocia; It passes to the Jordan River and Galilee and part of Jherusalem with all its limits. It goes against the west and part of Çirene and the third of the great Leptín and part of Trumedía and Tincatua, and other parts up to the Ocean, where it ends. It has 2566 miles and two thirds of a mile, a journey of 123 days and one third of a day.

The fifth climate is from the same equator line of the day. And this is thirty-eight degrees and a half. On the one hand and on the other, the longest day is fifteen hours and the shortest is nine hours. And it begins in the east. It has the Caspian Sea and part of Siçilia and part of Armenia; It passes the Caranio mountains and part with Galilee. In the fourth part it has Samaria and Mount Carmel; It comes to the Mediterranean Sea to the island of Sardinia and ends in Cartagena. And it takes part of Numedia and thus goes through Urgitania and through the towns of the Mediterranean Sea to the Ocean, where it ends. In this climate, it has 2866 2/3 miles, a journey of 143 days and plus two thirds.

The sixth, our climate, is along the same lines. It is forty-three degrees; e of the one part e of the other the longest day is fifteen and a half hours and the shortest is eight and a half. Its beginning is from the East and the Caspian Sea; Part through Armenia, it has all of the first Macedonia with all its borders and all the islands of the great sea. He crosses the Mediterranean Sea and takes the seven parts of Arcadia and goes against half a day; It takes Salerna and Neápolin and Romaniam, Rome, and goes through Italy and Germania, the seven parts, France the largest. And it takes all the western lands with all of Ispania and ends up in the deepest part of the Ocean Sea. In this our climate there are 3122 miles and eighteen parts of a mile, which is a journey of 156 days and eighteen parts of a day. But since I know this natural climate and the city of Çamora, I will talk about the most cities of the kingdom of Castile and towns how far they are from the sun, according to our climate and horizon. And since at the time of the transfer of this book my lord Íñigo López de Mendoça won the noble town of Huelma, I will begin there.

And whoever doubts this, check it with the astrolabe and fail it is certain.

The seventy climate is from the aforementioned line forty-six degrees and fifty-three minutes. On the one hand and on the other, the longest day is sixteen hours and the shortest is eight. But there is a lot of unpopulated land in this area because of the extreme cold, about the longest day is four hours. It begins in the eastern Ocean against northern, Albanas, Traçia and rolling fields; passes the Pontic Sea and the Aegean Sea and Constantinople, the parts of Greece against noon; part of Archadia and all of Thesalia; Against Setentrión there is Daçia and the barbarian people, part of France and England, Gaul, from the west to the tomb of Santiago, and ending in the dark Ocean. It is 3366 miles in total, which is a journey of 158 days. And this is what Mesealat and Brother Sancho Agustín, a master of arts, and other astrologers dealing with climates say. And others tell it in another way, but they all follow a goal. And this is about the third thing.

The fourth follows and is from the measurement of the land and, consequently, from the other expectations. About which you should know what Alfragano and Mesehalat, Albertus Magnus and Apollonius say about the text of Tholomeo, where they say that we can well see the measurement or number not only of the earth, but of all expectations with the imperial sky, since we know that The land is 100 and 20 degrees long or high. And if anyone says why they are not more or less, to this we say that it is true that the signs are twelve and, thus, there are twelve expectations, it is convenient to know: four elements and seven planets in the zodiacal sky, which are twelve, in the which is three hundred and sixty degrees, which is very noticeable to all of us, according to the revolution that takes place in twenty-four calendar hours, so each sign takes two hours to pass our horizon or any other, and therefore each hour takes fifteen degrees, which all together add up to three hundred and sixty degrees.

Now for our purpose, it is true that we naturally try all expectations to be round; For if a large wheel has a roundness of three hundred points and more than sixty, certainly the third of that is its height, according to which anyone who knows how to measure it can miss it without fail. Et, since according to philosophers and astrologers each sign has ten virtues, five essential and five accidental; And, therefore, Pacubius says that since there are twenty-four precious stones, each one has two virtues, one essential and the other incidental, and each one according to its sign. And, therefore, magicians, who know how to make images in stones of their constellation of planets and signs, and astrologers say that when this happens they lose their own virtue and gain that of the constellation. Therefore, each sign takes ten degrees of the earth in height, which are one hundred and twenty degrees, and each sign takes thirty degrees of roundness, which are in all three hundred and sixty degrees. Well, if we give each wait ten double, still multiplying as they go up in order, we will know the certain measure of each one.

And this is also the truth, but we want to give sensual lines, that is, sensual degrees by intellectual degrees, everything being divided by three hundred and sixty degrees. But because the liberal sciences, as they have been ordered, must also be understood or learned, because it is necessary to know this account to understand something of arimetics, but good understanding with good speculation will be able to see something of this extent. And since the measurement of the first meatat of the first wheel is clear, we can very slightly see the other meatat, because the smaller the story, the better it is to retain, therefore I will give an example of the northern declination. Of which I put this figure here in detail with its fences and accounts, as stipulated by law.

Now if an ome is above the entire earth at the foot of the equinocial line, right on the line of the eclipse, it will fail that it is above the point of the center of the earth sixty degrees and has to its right hand up to the point that it cuts the equinocial line ninety degrees. And on the other hand, up to the equinocent line another ninety degrees, which all together make one hundred and eighty, which is the sum of the length of our horizon in the meatat of the earth's circle. Furthermore, this ome has above it ten times double the water in length and height, namely, in right of the line of the eclipse, six hundred degrees. And he has nine hundred degrees of water on his right hand and nine hundred degrees on his left, which adds up to the meatat of our water horizon at one thousand eight hundred degrees.

And if someone says that water is much higher than the earth, what is the reason why it does not become above the earth with the weight; To this we say that the power of God works here against the nature of the waters, which can be seen from Bible authorities. Moses says in Genesis that he appeared on earth without hindrance, in which reason gives us to understand two things or three: first, an enclosure in what he says appeared, because what appears first is absconded; and, thus, it was the earth under the waters, since what he says appeared. The second thing shows us a wetting of the earth, as soon as it says dry, because what is dry is not said except out of respect for what is wet or humid, because it seems that the waters had covered the earth and it was all wet, since he said earth appeared dry. The third thing shows us a lifting of the waters or separation, in that it says without occupation, because that is without occupation that can be occupied; and because the land could be occupied by water, therefore it is said that dry land appeared without occupation. Of which David says in the psalm: "You set a limit for the waters, which will not pass nor will they turn back to cover the earth." Et, thus, if they do not cover the earth it is by commandment of God, but not by nature.

Furthermore, this man has to rise from the eclipstic line ten double platforms of air, which are six thousand degrees, and has on his right hand nine thousand degrees, and has on his left hand another nine thousand degrees, so that they all add up in the meatat of waiting for the air dizieight thousand degrees. Furthermore, this man has the same right to see up to ten double degrees of fire, which are sixty thousand degrees, and each part ninety thousand degrees, which make up the sum of the meatat of the circle of fire, and they are all one hundred and eighty thousand. degrees. And so we must do ten more doubling up in the zodiacal sky. And there adds up the entire count of the starry sky of roundness of its entire orb three hundred and sixty million stories of thousands of degrees; The height of this whole orb is one hundred and twenty million stories of thousands of degrees.

But someone can say here that contrary to what we said above in this chapter of all this, we said that in the zodiacal sky there were three hundred and sixty degrees, since there are so many mellions of degrees, so what was one hundred and twenty degrees became mellions, And what was three hundred and sixty degrees became millions, so take the account where it came out in its own spice. To this we say that this is how it must be naturally, but in this way it must be understood, we cannot here give two rules: the first rule is that a degree on the earth cut says in the astrolabe or in the quadrant that height in the The zodiacal sky is a degree in its own distribution, because all expectations we start from three hundred and sixty degrees along its intellectual lines, but with this it is that the height and greatness of the degree on earth is very small and in the starry sky it is very large and unequal, about one degree on earth says up in the zodiac a million stories of degrees in the same quantity.

Example of this: like the city of Baeça compared to the whole world. And since we see that the starry sky also rolls in twenty-four hours, we directly equate the unlike with the like. And, therefore, by the path of the sun, which spends a year in three hundred and sixty and five days a little more, through it we take the ascendant and straighten out the knowledge of the other planets. The second rule is that at the horizon of the earth we consider the table of the story of degrees and at the horizon of water we consider the minutes and in the air the seconds, in fire the terçias, on the moon the fourths, at the horizon of Mercury the fifths, and on Venus the sestas, on the sun the sevenths, and on Mars the otavas, and on Jupiter the ninths, on Saturn the tenths, and in the zodiac the undenas. And you should know that a degree says sixty minutes and a minute sixty seconds, and a second 60 3 os and a 3rd 60 4 os and a 4th 60 5 os and a 5th 60 6 os and a 6th 60 and os , and a seventh 60 8 os e a 8º 60 9 os e a 9º 60 10 os , e a 10 60 undenas.

Most astrologers do not specify the count, but, even as a student and less than a teacher, I want to declare the quantity of the units ordered straight. Thus it is that an eleventh in the starry sky is like a degree on the earth, and a degree on the earth is fifty six miles and seven hundred and forty one steps and three feet and four inches. And you should know that three miles is a league, and a thousand steps is a mile, and five feet is a step, and a foot is twelve inches, according to geometry. So an omnibus, starting straight along the eclipsatic line and walking eight leagues every day, which is three miles of a league, would arrive in the shadow of the starry sky.

in sixty stories of years a little less, I say less, making the year of three hundred and sixty and more days, according to what I will say later. And it's no wonder the stars seem so small to us, but they are also very big, since the distance is great. And, therefore, Alfragano and Meseala say that the height is so great that, if a large apple of steel were thrown from above, it would not reach us in seven years. And whoever is arimetic will be able to see very carefully all the accounts and measurements of what is said.

WATER CHAPTER

We have said so far about the earth, from now on we will say about the element of water. About which you should know that water is settled on the earth. This is the great sea, from which all the seas and rivers and fountains that flow through the earth are born, returning later to that sea. And you can understand this in this way: so it is that the entire earth is carved from within and filled with veins and caverns, through which the waters that come out of the sea go and pass and come and go through the earth within and from outside to one part to another, as the veins do in the body of the body. And the sea is above the land, according to what you heard, so it is higher than the land. And, therefore, it is no wonder that the fountains come out on the highest mountains on earth, the natural nature of the waters that rise as much as they fall.

Furthermore, know that waters change their flavor, color, smell, and goodness according to the nature of the land through which they flow. Because the earth is not all in one way, but of many and of different colors and qualities, because in one place it is sweet and in another it is not; and in one place white, another green, another brown, another red or another color; et in one place they are veins of gold or another metal; and some land is hard and another is spring. And just as the veins of the earth are, so are the waters that come through them. It happens that in some part of the earth there are caves rotten by their nature or by poisoned waters that lie there; Therefore, the water that passes through such places is poisoned and bad. That's the same, when it passes through the hot water and the hot waters come out, just as if they came from fire, and hence in some lands there are baths without fire.

Furthermore, when the wind destroys the heat that is locked inside the caves and pushes it into the ground below, due to the force of that push, the earth opens and the air falls and comes out. And if the earth is so thick and strong that it cannot be subdued or fall, it is appropriate that due to that great pushing of the air, which is closely enclosed within the veins of the earth, the earth should move around until it fails to come out. . And for this reason it happens many times that the earth shakes, and mostly near the large seas.

CHAPTER OF THE AIR HELEMENT

Having already heard about the land and the water, now we will talk about the air and the things that are made there. About which you have already heard how the air surrounds the waters and the earth and encloses them and has them within itself. E is its wait ten times more than the wait of water and twenty times more than the earth. Now you should know that all animals receive the breath of the air, which could not be if the air were not humid and thick. And some may say that if the air were thick as we say, we would not see, as we see, the earth or the water. To this we say that certainly the air is thick, but it is not seen as bodily as the earth or the water. And whoever will want to understand this well, take a thin stick and bend it very hard, and you will hear the sound and see how the stick bends, which could not be if the air were not thick. Furthermore, this reason seems very good in birds, almost if the air were not thick they would not be able to control or have them there. Furthermore, you should know that air is thinner than earth twenty times and ten times thinner than water and ten times thinner than fire. Know that clouds and all rains are born from the air and are generated there, and lightning and thunder and lightning and hail and similar things.

And now let's see how you should know, as it is said, that the earth is all full of water. And when the heat of the sun, which is the head of all heat, reigns in the humidity of the earth, the wet things are tied up and the humidity is removed, just as in the case of wet canvas, a vapor comes out and goes through the air above. until little by little it comes together. And with the thickness of the air and humidity it thickens and becomes corporeal and dark, in such a way that it takes our sight of the sun. And these such vapors, raised by the power of the sun, thickened in the air, we call clouds, which means both cover and cover, because it deprives the sun's rays, rather than its clarity. And the thicker and thicker the cloud is, the darker it appears. And this answers to be like the candle when it burns in the lantern, which shines from outside, the candle cannot be seen by anyone, just like the sun with the clouds. And when the cloud is so high that it cannot bear the swelling of the waters that are there filled with many vapors, it is advisable that they fall on the earth and we call this rain.

But you should know that if someone says what the cause is because it naturally rains more with one wind than with another, we say that it causes the great humidity and thickness of the air that comes from very humid places, just like the open wind, as they say. the Boeçio and the Emembriz. Furthermore, you can say that why at one time the wind is blowing and at another time the air is still; We say that this is caused by the planets and signs.

And after the rain falls and the humidity falls or changes, the sun spreads its rays through the clouds and makes of its radiance an arc of four colors divided, each element, placing its color there, the order is well demonstrated. that colorfully among all four is caused. It often happens that, when the moon is full and when the rain is a little moving and light, it rises so high that the heat of the sun displaces it and wears it down, so that one can easily see the pure and clear air. of beautiful color.

Also, know that the air above us is colder than the air below. And if anyone says that it must be the other way around, since it is closer to the sun, we say that it can be and is in this way: it is true that the thicker and thicker thing is hotter than the thinner. when the sun or fire shines on it; et because the air that is low is thicker and thicker than that which is high; And therefore the fever is learned more in the one who is low than in the one who is above. And all things that move are often hotter than those that are above or below, of which Aristotle says that movement is the cause of heat.

And, therefore, it often happens that the humidity, before it is thickened, falls in the cold air and becomes frozen and falls on the ground all frozen, and this is snow; And, therefore, it happens that the very high mountains always have snow due to the great coldness that it is there due to the great altitude. But when the sun rises in the summer near the cold air, if it misses some of the vapors, it encloses and eduréscels them and makes hailstones and very large stones and the sun casts them out to the earth due to its great heat; and as they fall through the thickness of the air, they become smaller and smaller; And it happens many times that before they fall to the ground they are broken.

Furthermore, it happens that with the great thickness of the clouds the winds are above the clouds and blow strongly. E nasçe from such pushing fire into the air. And that fire there, use the thickened vapors, ignite them and make them burn. We call this lightning, because with the strong push of the winds the lightning is greatly accelerated and ejected so strongly and so forcefully that it defends and passes the clouds and makes it thunder; The wind is so strong that nothing can protect it.

Et know certainly that when he moves to come, it is very wonderful, but it is crumbled by the great push of the winds that is between the clouds. And, therefore, many times two or three or more fall at a time. And you should know that when it is born it is not big or very hard, but because the clouds are very thick and humid and loaded with water, the lightning cannot pass and its fire destroys the cloud. And when the winds fight against each other very strongly and with great force, make them enter inside. And, since they are inside, move them that body and make them fight with each other. And, as the nature of the winds does not allow them to be enclosed, it breaks the clouds by force and then the thunder is made, one of the nature of the things that can be hit or pushed that fire comes out many times. And when this strong push is from the clouds or the winds, the breaking of the thunder creates a fire of great clarity. This is the one we see many times when lightning flashes. And so for this reason it is proven what thunder and lightning are.

And if anyone says that, according to these sayings, the thunder comes first rather than the lightning, which we see on the contrary, to this we say that this is the truth, that the thunder comes first rather than the lightning, so let us first see the clarity. And this is what sight does, because it works from further away and, therefore, we see more than we hear. And thus the doubt is released.

Furthermore, whenever it happens that some vapor rises so much against the air that everything is ignited by the heat that is there and, after it is ignited, it descends to the earth in such a way that everything is spent and consumed, and the more it is , all the harder; and this is what you look like as a running star. And some want to say that it is a falling star, but that is not the case.

Furthermore, you should know that four main winds move from the air in the four parts of the world, which east, south, west and north are called. But you must know that air is genus and wind is specia, which is less than air. And this reason the logician understands well, but he declares it: ca the air is and means wrong the element of the air, but the wind means something of the air coming out, as well as less of more, ca what is most common says the logician genus, ea What is less is more special says species.

And you should know that each of these winds has its own nature and its job that it must follow. This is very well dealt with by the Mariatic letter or doctrine. I will not say more about these winds and clouds, as it would be very long scriptura, but in order not to leave reason stripped away, I will briefly say something. About which it is worth knowing that some times we fail that a wind makes rain in one land and in another not. And this is because the wind comes from the part of the sea that is closest to the land. And many wise men say that the east wind and the west wind are not of great danger, because they are more on land than on the sea; but the south and north are of great danger, because they come from across. And from each of these two were born, which are twelve, according to this figure.

FIRE CHAPTER

Fire is the fourth element, which is like air and the nature of fire. It extends to the moon and close to the other elements and spreads the pure air, in which the seven planets are settled, all of which are of a fiery nature. This air of fire that is above the four elements is simple and without intermingling. And here the planets are seated in their circles, tucked into each other just like the elements, one orb being ten times twice as large as the other, as each one rises in its circle, all having a center with the point of the earth in their circle. roundness, which is in the middle of the earth and is called the abyss.

And, thus, they are all compassed around the earth, that they are not closer to one part than to the other. Of which the first is from the moon, the second from Mercury, the third from Venus, the fourth from the sun, the fifth from Mars, the sixth from Jupiter, the seventh from Saturn, of which in this fourth part of this book so often we will say.

SECOND PART

CHAPTER OF THE SUN

Here begins the fourth part of the book. Praise be to God, who until now we have said about the three parts of this summary tract and now we will say about each of the seven planets. And, since the platforms of the other planets are equalized by the sun, therefore I will start from the sun.

About which we should notice four main things. The first thing, how many circles or waits there are in which the sun moves; The second thing, what does this name sun mean; thirdly, how it enters each sign and how much it is in what happens; Fourthly, how long will it take to complete your platform. And then I will tell about the moon and the dragon tree and the eclipses of the sun and the moon and their meanings.

About the first thing, you should know that the sun is considered four circles, namely orb, center, epiculus, body of the planet. The first circle is the orb, through which the others move every day with the movement of the zodiacal orb. And this first circles its center with the point of the earth, which is not closer to one side than to the other. E is seventy times more than the earth. And here the other circles of the sun are established.

The second circle is the eccentric of the sun, in which the sun moves. And when it is high on the wheel it is summer and the eldest days. It begins from the beginning of Aries until the end of Gemini, entering the sign Cancre. And just as it descends, so do the days decrease until at the end of Sagittarius, incoming Capricorn, where the sun already begins to climb its wheel and equalizes the night with the day at the beginning of Aries, ending the sign Piçis, as is said. .

And those who say this declare that centric means like a wheel that does not have its center with the earth. The third circle is the epicicle, in which the body of the sun moves and tilts. This fence causes the sun to move into our faces. The fourth circle is the entire body of the planet, of which we give here a figure, according to this reason and declaration.

About which figure you should know that the first area where you see the signs is the starry sky. The white fence where the other wheel is is the orb through which the sun passes every day. The paper wheel is eccentric. The round, where the body of the sun is, is epiciculus.

Others state otherwise. They say that the sun moves in its wait, which they call an eccentric circle, and this because it does not leave the center of the roundness of the world. You know that the center is a point located on the surface of the wheel of the world or the circle. And from this we porn from this other part another figure. And you should know that the major circle is of the world and the minor circle, which is above, is the eccentric circle of the sun. The small wheel with red stripes shows the body of the sun how it always walks around within the small circle, which they call the epiculus of the sun. Example: just as the head moves by its own movement in the animal body and the eye moves in the eye socket by another natural movement, so it is from the platform of the sun.

And, therefore, on its platform we see three waits or three circles, it is to know the circle of the world, which is the platform of the eighth wait, which moves from east to west. The second circle or spera is the eccentric circle, which has no center with the center of the world, as it appears in this figure, since each point says its center, but just as there are three circles, there are also three centers shown in three points. , of which the two are two edges and the other is the meatat, where the cross of the greater expectation is made. The third is epiçicle: it is the movement of the small orb, the center of which makes its platform and movement around on the surface of the eccentric from west to east. So it is understood that the circle of the sun and its body in its circle form a double platform from west to east. And these three fences or platforms make a platform on the boards, agreeing and examining. And this is what comes first.

The second thing, according to his name, is why he uses this word sun, which is the second member of the four. About which you should know that this name sun has many declarations, generally three, one according to the Greeks and the others according to the Latins. And about the first thing you should know that the Greeks call it solon , which means in our language something common to all creatures, of which Ovid says in the Fausts , or festivals of the gods: «Four things are common, It is important to know, birth and death, water, sun and clarity. Furthermore, the Latins say sun , which means something that shines above all things. And this is an antonomastic reason. Otherwise, they say sun, because only he shines. And these statements are enough for us. And this is what the second thing is.

Regarding the third, you should know that on the first day of the century the sun began in the sign Aries, which is the first sign, which we give to March; and this is fourteen days, so the sun lasts in each sign thirty days and ten and a half hours, which is thirty degrees. And for this to be well known in all months, as the sun enters each sign for all months, I put this table here to know the month and the day and the sign; and the beginning of January. And you should know that there are four houses: the first has the days, the second the months, the third the degrees, the fourth the twelve signs of the zodiac.

Regarding the fourth, you should know that we can consider four platforms in the sun. The first is from the east against the west and this one is from the starry sky, which carries the sun to the other planets by force with it in a space of twenty-four hours. The second platform is the one that the sun makes in thirty days and ten and a half hours, which is in each sign, according to what we have said. The third is the one that takes place in an entire year, which is three hundred and sixty and five days and six hours, in which it passes through all the signs. This platform brings the sun from west to east at its epiculus.

But here someone can say that how can it be that the sun goes from east to west and that it makes another opposite platform, which is from west to east. To this we say that just as the formiga, placed on a great wheel that moves from east to west, goes from west to east in the same wheel moving against the movement of the wheel, so it is of the planets, which, The eighth sky brings with it all the planets by force of its movement, the sun and others move in the opposite direction.

And if anyone says what was the cause of the planets taking the opposite path of the starry sky, we say that this was for two reasons: the first, as Tholomeo says in the Almagesti, and Abumasar alleges it in the Book of the Course of the Planets. , it was because they tempered the great movement and lightness of the zodiacal sky, because, if it were not for the planets, their walk would be so hurried that everything would be disconcerting. And, therefore, they have the opposite platform. The other reason is musical: says the Boeçio, and alleges it master Johannes in the Micrologue says: « Comodo fieri potest quod et çetera». About which to say you should know that there are four forms of music: one is instrumental, another artificial, another human and another celestial, of which the authority says in our language: «How could it be that bodies so large and of such course In a hurry, could you move without noise? And, therefore, from its movement it is said that very sweet symphonic harmonies are born and caused, which would not be possible if the signs and planets were on a platform, when then everything would be a sound.

And, therefore, some planets have their movements later than the others, in such a way that each one has its movement according to more or less, just as the points are in the organ song, that some pass longer than the others . And, therefore, just as there are seven planets, we can give seven types of points in organ singing, it is convenient to know: maximum, long, brief, minor or semi-breve, minimum, semi-minimum and minimum of proportion or cursive. The maxim is compared to Saturn, because just as Saturn is later on his platform than the other planets, he also makes the maxim in song. And so about the others, more or less. And this is about the third thing.

About the fourth thing you should know that the sun is more beautiful and more dignified than the other planets, all of them receive clarity. And, therefore, it is in the middle, it has the three of fast and the three of suso, and it moves every day a little less than one degree of the zodiac, according to what we have said. So it sets the sun to travel all three hundred and sixty degrees and five days and six hours, according to what is said. And for the six hours that are in each year, after four years there are twenty four hours, which make up one day; and, when that day occurs, the year has been three hundred and sixty-six days. And let's call it a leap, which means a two-day stay in one letter. This letter is the fifth letter to go in the month of February. And when the sun has made seven leaps, on each day of the week its own, it has completed the platform of the fourth circle, and this is in twenty-eight years, and then it returns to the point where it first emerged. And Julius Caesar learned a lot from this story, according to Lucanus.

Furthermore, you should know that the slowness of the sun is its movement from east to west. And know that in all the lands of the world the east is right until the sun rises and the west is right until it sets, and this is wherever anyone is throughout the earth. And, therefore, you should know that from the point in the sky in the right direction of our head where we are to our east it is ninety degrees and the same number to the west. And so in other lands. So it is still day and night, almost if the sun is above us it is day to us and light; and then it cannot shine on the other side. And when it shines there it cannot shine here, because of the land that is between us and them, which does not allow the light of the other side to pass through, because our west is their east and their west is our east, because they are against our feet; and their day is to us night and our day to them night.

And you should know that the race of the sun is near the departure that we call noon, which are the three houses of Aries, Taurus, Gemini, which are not below the circle of half or high above our heads in the middle of the sun. The sky does not even face the transmontana of setentrión, rather it is between the two in the middle. Et, therefore, when the sun is there all things open and bear fruit.

And if anyone says what is the cause because when the sun rises through these three signs it makes things more fruitful than when another time on the other side makes the days and nights equal, we say that this causes generation and corruption. And it must be understood in this way: thus it is that when the days grow, the fever increases, which is said action, and when they decrease, the coldness increases, which is said passion. And because action is generation and passion is corruption, therefore, the question is resolved.

And you should know more, that this rule fails in three places: first, at the end of the burned zone, where the earth cannot generate due to the great heat that is there and because the days never equal the nights; the second, lack of the other party in the cold zone for the opposite reason; The third thing is missing in Arim , where the days and nights are always equal, where the trees bear fruit twice. And so when it is summer to us, it is winter to the Antipedes and, on the contrary, to us, because it is no wonder what Lucanus says about those people who came to the aid of Pompey, who marveled because the sun cast a shadow on their hands. left at noon while facing the sun rises. And nothing more than this micrology

MOON CHAPTER

Praised God, now we will say about the moon, about which four things are worth noticing: first, what circles it has or in what it moves or how; the second, why do I have this name more than another; Thirdly, how it enters each sign and what is there; Fourthly, how long does it take to complete its course.

Regarding the first, I say that the moon on its platform, since it has the circles like the sun agreed upon and examined in the Alfonsian Tables of the platform of the starry sky from east to west and of the platform of its eccentric and of its epiculus, but with This means that we must know that the layouts of the platforms are complicated, as said we see that the eccentric center of the sun is on the ecliptic line above the center of the world, and the eccentric center of the moon is on the same diyuso line from the center of the world. This is the first diversity of the platform of the sun and the moon. Furthermore, they have another difference between themselves, that the centric circle of the sun has no other platform except the daytime platform, which is the one that it always conquers by walking from west to east, and the platform of the ochava spera that takes it from east to west. E, since the epiculus of the sun has a platform in itself, but not reversed. But the eccentricity of the moon takes the moon from east to west in the space of a day about eleven degrees above the center of the orb of the signs. The center of the epiculus moves and lifts the moon from west to east about thirteen degrees. The center of the epiculus of the sun moves from west to east just one degree in one day.

Furthermore, they have another diversity, that the epiculus of the sun passes its eccentric once a year, and the moon passes its eccentric twice each month. The reason is because the moon passes in the month once by its own eccentric movement, and once by the virtue of its eccentric. And to better understand these circles, we show here a similar figure to that of the sun, according to here.

The second, about the name of the moon. About which you should know that the moon means as light born from the sun, but it receives all its clarity from the sun. See how: so it is that some say that the moon is all round and that the meatat of the body of the moon is light and the other meatat is dark. And as it runs around the world, it shows its clarity and its darkness, one time more and another time less, as it turns. But, according to Abumasar and Guillermo and Alfragano and many other astrologers, it certainly does not have any clarity in itself, but it clarifies and takes clarity from the sun, just like a honed sword or crystal or other similar things. And so does the moon, that it does not shine by itself in such a way that we cannot see its clarity, but, when the sun sees it, it illuminates it and makes it shine in the way that it appears to us.

This can thus be shown: the moon becomes a new one in that same sign where the sun is and moves thirteen degrees every day; We have already said that each sign has thirty degrees, so the moon passes a sign in two days and a third a little less. And when it came in a sign like the sun, it shines in the sun's departure from the tasting, because it walks around the sun and that's why we can't see it until it leaves that sign and is extended a little from the sun. And as the cate the rising sun appears to us crescent with two horns; and just as the sun lengthens, so it gradually turns back towards the sun; And the more you stand in front of it and straighten it up, the more it grows until it comes to the seventh sign of the other part of the fence directly against the sun. And this is after the fourteen days, when then the sun sees it straight and it appears all clear and rounded. And how it begins to descend on the other side, then it tilts towards the sun; and the closer it gets, the more it diminishes on the contrary of the first, until it comes to the sign where the sun is and makes its conjunction with it as if first.

Therefore the moon seems to take clarity from the sun, and therefore the Latins gave it this name. And, therefore, although there are others, they are all special, although I am not speaking here properly, according to us, the logicians, but it is enough to understand the reason. And this is what the second thing is.

The third thing, how it enters each sign and how much is in the passar. About which you should know that the moon is new every month in the same sign where the sun is, and moves every day thirteen degrees from the sign it is in, so it takes a little more than two days and eight hours in each sign. And since the moon has two calculations, one is astrological and the other ecclesiastical, the first is very subtle and speculative and the second crude and material, therefore, here in this member we will give evidence evident from its tables in which month and in what day, at what time and in what part of the time it conjuncts with the sun, according to the first calculation. Furthermore, in the fourth member of this chapter we will give the rule of the concurrent, and then we will give a table, according to the Church.

About the first thing you should know that in this first table there are four lines, and more you should know which letter of them is the first letter of the lunation for the years of Jesus Christ, according to the fact that here they are written in an almanac.

The letter above the new Martilology of Master Pedro searches among the names at the head of this small table for a name similar to the years of our Lord; and those who are less than the years of our Lord, if you do not miss the full years, take the nearest name or number less than the years of our Lord. And complid them and make them equal to the years of our Lord from the letters that are diyuso scriptas, counting each letter for a year. And the letter in which the years of our Lord will end where you are will be the letter of the primacion of the moon throughout that year. And, if you see the years of our Lord finished and completed, this will be the last letter of the line that is in front, it is convenient to know t , and this will be the letter of the primaçion of the moon of that year. And in any line that you find the letter of the primacy of the moon, look for it in that line in your martilology. And the name that you fall into script that you show the hours at the primaçion of the moon; et the point you show the part of the hour. And if the point is high on the left side, this means being that part of the first hour. And if the point is on the top of the right side, it is in the second part. And if the point is under the right side, it means that it is in the third part of that written hour. And if the point is under the left side, it means that it is in the fourth part of that hour. And if they study two points and two pairs of letters and two pairs of names, it means everything is double. So by this rule and table you can know the conjunction of the sun and the moon without any error and with study it must be noted.

And it fails to say that each line has nineteen letters, which make up a course. And then it turns from end to four times, which is a leap of the sun, almost in comparison. And this face. It is enough for the first astrological calculation and completion of the third member.

By way of explanation of the fourth, we must know that on the moon we can consider four platforms: the first is the one that takes place in a space of twenty-four hours by virtue of the orb or zodiacal sky, always continuing day and night; The second course is the space in which the moon is in each sign, as stated above; The third course or platform is that of the epiçicle and lasts a lunaçión, which is twenty eight days and eight hours and terçia, in which space passes through all the twelve signs, just as the sun passes in a year. And therefore we have two years, it is convenient to know solar year and lunar year. The solar year is three hundred and sixty and five days and six hours, and the lunar year is when the moon has passed the twelve signs twelve times. And this she does in three hundred and fifty four days and nine hours a little less, which is done in eleven parts of thirty parts of a day, as we will say later. The fourth course or platform makes the moon in nineteen years.

And to understand this well, we must notice three things: first, how to know the hedat of the moon; the second, the stages and embolisms; Third, know what sign the moon is in.

Regarding the first thing, you should note that anyone who wants to know how to taste the concurrent must take the years of Jesus Christ and from each hundred take ten, so from a thousand we take one hundred from the hundred ten and from the four hundred forty and ten from the hundred , which are fifty and thirty-nine that are now running, that make eighty-nine.

But two rules you should note: the first, that when the story does not reach a hundred, from which we can get ten, and if it is more than sixty, we take the extra and leave the sixty; So, taking sixty-nine from eighty-nine, there remain twenty-nine. The second rule is that every story that goes above thirty and does not reach sixty, we must take the thirty and leave the others until they reach thirty. And then, through the three conjunctures that are in the thumb, let's tell that story that is left over. But you should note that in the first joint we make the arm tenth five, in the second fifteen, in the third twenty five points. Having thus counted the entire sum, what remains of the years of Jesus Christ must be counted by the said conjunctures of the same finger. And there the count of the collected years ends, in order to consider which connection it is that ends that story that is left over, and then you must stop mind which story is in the connection, as it is said, and together with the one that is left over, If the story does not exceed thirty, adding one, that will be the concurrent one; and if there are more than thirty, we must leave the number of thirty and take the rest, adding one of the author. So what remains with that one is that concurrent year starting from the first day of March until the end of February.

And to better understand it, we will give an example of this year in which we are. About which you should know that the years of our Lord Jesus Christ are one thousand four hundred and thirty nine years. And, as has been said, out of a thousand we have one hundred and one hundred ten and four hundred and forty, which are fifty, and thirty-nine are eighty-nine. And because the count is over sixty, we leave the sixty and twenty nine remain. And these twenty-nine let's count them by the joints of the finger starting where it says five. And there are signs that the twenty and nine appear in the second conjuncture, where it says fifteen. And so putting fifteen to nineteen together would make all forty-four. And since the story is more than thirty, we leave the thirty and take fourteen that remain, and with one that we add it is fifteen. And these fifteen will be concurrent this year. And thus we will be able to know by this means every year the concurrence of the moon without defect.

Furthermore, let us take the hedat of the moon in this way: the attendant takes action, and for you lies in what month you are and for how many days; and the days spent together with the concurrent, making everything a sum, and for each month we have to add a day, counting from March to the month where we are or want to know. And if the story thus added goes beyond thirty, taking out the thirty, what will remain will be the days of the moon. And if the story does not pass thirty, those are the days of the moon.

And we will give an example here so that it is better understood:

About which it is worth noting that today, the first day of March, the concurrent is in fifteen, in one of the months and another of the month, which are seventeen days of the moon. But since the talk is an example of what everyone wants to know, we have put it here as a figure, as it seems here.

Regarding the second, what are the stages and embolisms, you should know that, according to the rule of Holy Church, the moon is said to be first when we can see it rising outside the first sign where it was with the sun, according to what we have said. And, therefore, the Church makes one moon thirty days and the other twenty-nine. And so the year of the sun is eleven days longer than that of the moon. And for these eleven days less embolism occurs, which means as much as the year that the moons grow.

And now hear how: so it is that because of the eleven days in three years, which are thirty-three days, they make one moon and three more days, and so every three years the same, until it completes seven embolisms for the seven days of the week; and this is done in eighteen years, nine months, and ten days, according to the Aravigians. But, according to the story of Holy Church, who wants to correct all faults, there are nineteen years. And then it returns to the first point where it moved, so that each of these nineteen years is less than the year of the sun eleven days. And, therefore, it happens that where the moon this year is first, it will be another year with many days before or behind in the calendar; e of the same year and eleven days less.

Et is a story that is called epata. Because the story of the moon fails, you hear it because of the first year of the century; that the stages began their course on the same day, that nothing of the year of the moon or of the sun was established in it. And that is why some calculators say that in the first year of the aforementioned the stages are none. And that year is the new moon on the ninth day of March, just as it was at the beginning; and then the first stages are nine, as the moon grows there where it was first. And to the second, twelve days; and in the third year are the twenty-two stages; and in the fourth year they ride thirty-three. But, because there is embolism, which is a moon, you must remove the thirty days, because all the moons of embolism have thirty days, and you must keep what is left, which are three days, and these are the stage of the fourth year.

And so you must maintain the rules, that you assign nets to each year eleven days and, when the number grows to thirty, take the three nets and put them on top of those who land. And so you are up to nineteen years old in the stages, and there are eighteen. And when they are finished one day, as they say, they are called moon falls. And then you must take that day from the eleven that they planted, which are twelve, and put them on fifteen and three, which are thirty. And this is an embolism moon and must be placed in the year of nine and nine so that it does not end someday because the stages are not diminished as before.

And you know that the seasons always change in September, but their seat is ten days away from March, ca on that day when the moon does not appear the Church does not take it into account, just as said avemos de suso. And their days were shown that that year are the stages none. And in that second year that the moon ovo that day eleven days shows that the stages are eleven, and so it is and will be forever; While the moon will be the days of that day, then will be the days of that year. And you know that in that first year of the century the moon began ten and a half days into March, and in the month of April it was eleven, and in May it was twelve, and in June thirteen, in July fourteen, in August fifteen , in September five, in October six, in November seven, in December eight, in January nine, in February ten. And all of these for every month.

And some call this story concurrent. And in this we should always have the first year when the stages are none. And from the first year onwards you must combine the stages of that year with the concurrent of the month that you want and the moon will appear on the first day of that month, taking into account that, if that count comes out more than thirty, you must throw thirty and keep what estate. And you must keep in the nineteenth year of the rise of the moon, which is added to the day that grows in all nineteen years, according to what you heard from above. And from this comes error in the month of June, which there where the moon must be judged to be thirty days, according to the stages, is the first moon. And so it is convenient for us to save the eighth year and the eleventh, because the reason for the stages is death of one moon due to embolism.

Whoever wants to know what year the story of the sun is in, take the years of our Lord Jesus Christ from twenty-eight years; and from all that sum take from twenty-eight in twenty-eight to the cape. And what I will tell will be the story.

Furthermore, whoever wants to understand in which year of the moon, in which the story of nineteen, which is a golden number, runs, take the years of the Lord and divide them from nineteen to nineteen. And what will remain is what it demands. And this is what the second thing is.

Regarding the third thing, to know what sign the moon is in, you must do it this way: know that the moon in each month is new in the sign in which the sun is. And, once you know which sign it entered, give each sign two days and eight hours and a little more; And then you can bring the story starting from Aries or face Aries. Just as if the moon were in new Aries, which is in the month of March, and were ten days, we would give these ten days to each sign two days and eight hours and a little more, we would fail that it was in the sign of Cancer. at seventeen hours a little more or less than nine degrees. Or if the moon were new in Cancer or fifteen days past, we would assume that it was in the sign Sagittarius about a third of Capricorn.

Also, you should count the signs in this way, it is advisable to know Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces. In such a way that Aries is always the beginning and Pisces the ending of the signs.

Furthermore, whoever wants to know for the same reason according to the account of the Holy Church, must first know in which sign the moon entered, and then give each sign two and a half days to each sign, and then he will know in which sign it is. Just as if the moon now entered Libra and ovies twenty days, giving two and a half days to each sign, counting as stated, we will rule that the moon is in the sign Taurus. But since this account can better be seen in a table, therefore we will show it here, after finishing this chapter of the moon.

And this is the third of the third member of this chapter.

The fourth thing I said is how long it takes to complete its course. About which you should note well everything that is said, that we have already declared it in the aforementioned reasons, but it is here to put canon or declaration of this table that is in this other part. About which you must know how many days the moon has been since its own conjunction; and enter with so many days in the story of the first line, and for you lie what month you are in and go down the line until you are in law story of the day when you fail you read the story of the moon and the sign that I studied in that house in law of the month in which you are; and that will be the sign the moon is in. And you should further notice that there are twelve houses in each line and in each house there is its sign and in each line its month, as seen from this table. This table on this other side is from the moon.

DRAGO CHAPTER

You should know that the eccentric of the moon departs in two places from the circle and eccentric of the sun, namely, in the part that is noon and in the part that is north, as it appears in this figure.

In which the red shows the eccentricity of the sun and the green shows the eccentricity of the moon. And the intertwining that two masters do, the eccentric ones, are called the head and tail of the dragon tree. So the intertwining that begins in the east and for half a day passes against the west and covers the platform of the firmament and not the platform of the planets, and is called the dragon's head. The intertwining that begins in the west and passes through the north to the east is called the tail of the dragon tree. This head and tail of the dragon tree always move from east to west every day for about two minutes.

You know that these two intertwinings that we call the head and tail of a dragon carry with them a circle, which is called the concentric circle, equal in its size to the eccentric circle of the moon. And we can call it orb or declining expectation, because it declines and has the opposite platform of the orbs of the planets. Also, know that this intertwining makes like two crescents, each of which they called a drago; The one with the sun they called the male dragon tree and the one with the moon they called the female dragon tree. This is said because action and passion, generation and corruption, masculinity and femininity, day and night share their relationship in the zodiac.

And, therefore, some say that these dragon trees make the galaxy of the sky. And one dragon tree has the six signs and the other dragon tree has the other six signs. Furthermore, you should know that the tail of the dragon tree of the sun twists the mouth of the dragon tree of the moon; The tail of the dragon tree of the moon twists against the mouth of the head of the dragon tree of the sun.

And, therefore, we put here the chapter on the eclipse of the sun and the moon and then we will talk about their significance.

CHAPTER OF THE ECLIPSES OF THE SUN AND THE MOON

Now you should know that in the figure of the world's globe there are always two lines, a cross and the line or line that comes through. It is called equinoçal, because when the sun at the beginning of Aries in March and in the sign of Libra in its first degree enters the month of September, all hours are equal, and the day is twelve hours and the night is twelve hours. The other line that comes long is called the eclipsi, which is why an eclipse cannot be made except when this line, which goes long through the figure of the world, happens to be the sun and the moon.

And from this we inform you that, if in any sign the sun is failed with the head of the dragon of the moon and with the moon in ten degrees, or that of ten degrees, what will be the eclipse in the sun. And whenever this happens, it will be when the moon is thirty days old or when the moon begins to be thirty days long. I say this because there is no moon of thirty days, as stated above. Then the moon placed in front of the sun will take away the light of the sun. And you should know that this does not happen every month, but whenever it happens it will be when the moon will take the sun ten degrees from the sign in which the sun is if the sun studies on the ecclesiastical line, as we said.

Furthermore, we understand the eclipse of the moon in this figure that we put here in the said line that runs along the length, because whenever the moon meets the sun in any sign and the tail of the dragon tree with them in ten degrees, it will be eclipsed in the moon, because this is where the sun is next to the earth and the moon above it on that same line. And this cannot be excepted when the moon is fifteen days or less. And I say that this does not happen in every fifteen days of the moon, but when there is an eclipse on the moon it will be the moon of fifteen days and will be above the earth and the sun below, and, therefore, the earth between the sun and the moon, prevents you from seeing the sun and darkens until the earth rises behind you.

Furthermore, you should know that between some eclipses and others there must be six lunar months, or at least five, but not in all climates, according to what Alfragano says in the Book of Eclipses and Messealat, another yes, and other astrologers.

Significance. Furthermore, you should know that, if the eclipse of the moon happens to be in cold signs, it means great coldness; and if it is in the signs of water, it means abundance of water, if it is winter, and if it is summer it means temperance of air, according to what Alfragano and other wise astrologers say.

Furthermore, when an eclipse of the sun occurs in the signs of fire it means dryness and great sterility of the earth. And if it occurs in the signs of water, it means a great abundance of water and the detriment of many things. And if it happens in the other signs, it is the middle of these two things. Which reason and provança was demonstrated in this year of thirty-eight, which was eclipsed in the sun in the sign Libra. And because this reason is obscure, because it has not yet been said about them, but more will be said about the condition of the signs.

PLATFORM OF SATURN, JUPITER AND MARS

Having said about eclipses how they are caused, we will now say about the platform of Saturn, Jupiter and Mars, since these three walk above the sun, according to what appears in the figure of all the orbs.

Where you should know that we see two separate movements or platforms: the first we call the rough ochava, which is the starry sky; and this one always walks against the sky above from east to west. We call the second platform nighttime; and this one always walks against the earth and the west against the east. And this is the first thing you should know in this chapter.

The second thing, you should know that the night platform is called motus defferens, a movement that takes the planets from the west against the east. Reason because this movement that carries and brings the planets in this way makes the epicules of the planets move around from west to east, like the grinding wheel of a mill.

Furthermore, the first platform of the rough ochava is called platform or equalizing movement, because it equalizes or reconciles the platforms to the natural concordance, and because the work is equalized high in the heavens and its effects here on earth.

Also, you should know that each of these three planets has two eccentrics, which are two flat circles on the surface of each of the planets. The one of these circles is called eccentric defferens, which means the circle or zone that moves the planet from west to east. Reason because the epiculus moves through this circle, which carries the planet from west to east. The other circle is the ecentric equalizer of the platforms, and is called circulus equans motum . Reason because above the center of this eccentric equalizer of the platforms the center of the epiculus also moves and for equal times makes equal platforms.

And you should know that these eccentric masters are equal in size, and they equally rise and move, but the one whose center reaches the most to the center of the earth is called the circle that brings the planet with it. And another they call the equalizing fence, because the center of it is farther from the land.

PLATFORM OF VENUS AND MERCURY

About which you should know that each of these has on its surface two eccentrics equal in their greatness, except that the equalizing eccentric that guides the planet from east to west is closer to the earth. The proper eccentric of the planet, which is the bearer of the planet and its epiculus from west to east, is closer to the earth, as appears from this figure.

But you should know that of these two eccentrics, one is the bearer of west against east. This one is only movable and has its own movement, but the equalizing eccentric does not have movement or a platform by itself, but it has the zodiac platform that carries the planets with it. Therefore, when the east moves against the west it is not by itself, but rather it moves and moves by virtue of the rough ochava.

Furthermore, you should know that the epiculus of Mercury moves through the circle of its ecentricity, which they call the circle, from west to east, just as the sun moves and walks against the platform of the firmament. Et, therefore, just as the moon passes the roundness and the circumference of its eccentric twice each month, just as Mercury in the year passes the roundness of its eccentric twice: once by its own movement, the other by the movement of his ax of his centric equalizer.

And this we must understand in this way, ca, since Mercury passes twice in the year, but the axis does not pass except once. Reason because when its epiçicle has passed the meatat of the circle, then the eccentric turns it back in the entire said meatat, and from there it straightens its platform and passes the other meatat, and then it turns it face back, and from there it straightens its platform and happens again, etc.

And, thus, understand the moon, that each month passes twice, etc.

Furthermore, the platform of Venus is as fine as the platform of the sun, as is said of Mercury. But you should know that the eccentrics of Venus are similarly ordered by figure like the eccentrics of Saturn, Jupiter and Mars, as shown in the figure above, for example.

HERE BEGINS THE CHAPTER OF THE AXES AND CONCORDANÇA OF THE PLANETS

And because, as we gave to understand in the figures of the planets, their eccentricities are established in different ways, some took care that everyone's doctrine would be reversed. But since all the planets follow the platform in their order through the twelve signs, starting with Aries, Taurus, etc., understanding the aforementioned figures, we show here the differences of the platforms of each of the planets and of all of them in common, Because you should know many things about each of the planets, it is advisable to know:

1 or . First, true place on the planet.

2 or . The second, half and true platform of the planet.

3 or . Third, the middle axis of the planet.

4 or . The fourth thing, true axis of the planet.

5 or . The fifth, equalization of the center of the planet.

6 or . The sixth, average argument on the planet.

7 or . The seventh, true argument of the planet.

VIII or . The eighth, when are the axes of the planets.

IX or . Nono, when the half movement is greater than the true one.

X or . The tenth thing, when is the platform the same.

XI or . The eleventh, when are the major or minor platforms equalized.

XII or . The twelfth, diameter of longest, medium, small length.

XIII or . The third, from the center of the world and the center of the eccentrics and the epiculus.

XIIII or . The fourteenth, retrogradation, direction, station of the planets.

XV or . The fifteenth, older and younger years diminished.

XVI or . You say it, late, light and diminished.

XVII or _ The diziseven, accreted from the story of the planets.

XVIII or _ What I said, latitude and declination in the planets.

XIX or . The dizinenoven, compliance with the planets.

XX or . The twenties, how the axes move and many other things.

And now let's show this figure of all this.

I or . Regarding the first, you should know that the true place of the body of the planet is understood to come out along a right line from the eccentric center that bears the fenesçe on the face of the epiculus, as does the wheel on the face of the wheel.

II or . Furthermore, you should know the second thing, that the middle platform of the planet is the arc of the circle of the zodiac, which begins in the first degree of the sign of Aries and ends in the last degree of the twelfth sign, which is Pisces. So the line and line that leaves the center of the earth and divides between the signs of Aries and Pisces gives the beginning and the end of the arc of the middle platform of the planets.

III or . Furthermore, the third thing you must know is that the true platform of the planets is on the face of its epiculus, just as the wheel moves along the face of the mill wheel.

IV or . Furthermore, the fourth thing you should know is that the middle axis is called the equal distances from the eccentricity of the carrier planet, where the faults are written as half platform .

V or . Furthermore, the fifth thing you should want is that the true axis is called the greatest separation of the planet in its eccentricity. So wherever you see that the planet is closer to the earth, now it is above the earth, now it is diyuso, that is called opposition and opposite of the axis. And wherever you see that it is at its greatest distance against the earth, it is called true axe. This is an axis in the form of a small arc that falls between the middle axis and the true axis.

SAW. Also, you should note the sixth thing, that the equalization of the center of the planet is the fourth part of the entire rough ecentricity of the planet, because the entire arc of the zodiac consists of four quarters, each one makes its small arc. And from there we know the equalization of the center of the planet. And, therefore, we say that the equalization of the center of the planet is a small arc, which is between the middle axis and the true axis, considering the centricity of the planet. And, therefore, we say that in the squares and lines, of which the nodes are, there is no equalization of the center of the planet. Reason why the true axis and the mean axis are on one line.

VII. Also, the seventh thing you should know is that the mean plane of the planet is the arc of the epiculus that falls between the middle axis and the center of the planet, considered according to the movement of the plane of the planet in the epiculus of the planet.

VIII. Also, the next thing you should know is that the true plane of the planet is an arc that falls between the true axis and the center of the planet.

IX. Furthermore, the ninth thing you should know is that the axes are one in the nodes and in the lines of the blocks.

X. OTHERS, I should know what equalization of the moon argument is said the archo of the zodiac that falls between the middle platform and the true platform. And you should know that, since the center of the epiculus is in its axis or in its opposite part of the axis, there is no equalization.

XI. Furthermore, the eleventh thing you should know is that three lengths are to be considered in the eccentricity of each planet against the earth. It is namely greater length, and this is the part of the axis; e medium length, this is the middle part of the axis; The shorter length is the opposite part of the axis.

XII. Also, you should know twelfth that the median platform is greater than the true platform whenever the planet is in the median longitude, but the true platform is also larger than the median platform when the planet in its epiculus is and is in the median longitude. greater or lesser 00.

XIII. Furthermore, you should know, thirdly, that the equality of the argument is greater when the center of the epiculus is in the opposite of the axis e than anywhere else. And then the equalization of the argument is less when the center of the epiculus studies between the axis vera. Furthermore, when the center of the epiculus is between the axis vera and its opposite, these are median equalizations. And from this we have three axes and three lengths. And, therefore, true axis and greater length, mean axis and medium length, opposite axis and lesser length have a significance. And these are three diameters, which are three measurements.

XIII. Furthermore, the fourth thing you should know is that the eccentric circle is said to be a circle that is divided into the rough octave and has its center in the eclipsatic line, higher or lower than the center of the world. And you should know that that part of such a fence that is furthest from the world is called the true axis and the greatest length, diameter and greatest measurement. The part of such a fence that is closest to the earth is called the opposite axis, the smallest length and diameter and smallest measurement. The parts of this fence that fall between the longest and shortest lengths are called the median axis, median length, and median diameter.

XV. Also, the fifth thing you should know is that the path of each of the planets is from west to east, always equally. Furthermore, the world rolls from east to west as well. Therefore, in the world of signs the planets do not walk on the same path, rather they walk on an unequal path from east to west. And this is the reason why some signs rise more slightly than others.

XVI. Furthermore, you should know what they say, that after the center of the epiculus of each of the planets, when it is in the axis, the planet moves against the east.

XVII Furthermore, you should know that the planet is called right platform whenever its platform is supported by the platform of its epiculus, because this always the movement of the body of the planet moves in the circle of its epiculus in the opposite direction of the platform. of the firmament; It is to know, when the movement of the body of the planet in the circumference and in the bearing of its epiculus is to the east. And from this we conclude that the center moves against the west, contrary to the direction of the firmament. And this platform of the eccentric and the epiculus is against the west, because the planet in its body and in its center of its body is surrounded by its face against the east, as we see in the tail and wheel of the molar, ca because the tail it moves to the east, therefore the wheel and the rodezno move against the west 00.

IIXX. Furthermore, you should know that the planet is called a retrograde platform, which means a platform that turns backwards whenever its platform is not helped by its epicicle. But before that, the platform has the platform of the firmament from the west against the east, and then the center and epiculus is carried by the platform of the zodiac against the east. This is the centric and, better put, body of the planet, in its surroundings its face turns against the west. Just as if the head of the mill moved against the east, then the bearing and the wheel would move against the east.

Here we draw two conclusions: the first conclusion is that, when the planet is on the right side, its center and epiculus always moves against the west, since the planet in its body and in the center of its body turns and moves against the east. . The second conclusion is that, when the planet is facing backwards, its center and its epiculus always move against the east, since the planet in the center of its body moves and moves against the west.

XIX. Furthermore, the last thing you should know is that the planet makes the first stança at the point and instant of the epiçicle of the planet, leaving its platform, which is from the east against the west, and taking the platform of the rough ochava, which is from the east against the west. . The planet becomes the second station at the point where the epiculus of the planet leaves the platform of the ochava and takes its own right platform.

But you should know that the first station when it begins to retrograde is an arc considered according to the platform of the planet in the epiculus, when it comes between the true axis of the epiculus and the point of the first station. The second station is an arc of the epiculus, falling between the true axis and the point of the second station. And this arch is reduced according to the center of the epiculus to the center of the earth, because it seems that the points of the stations move.

Also, you should know that if you remove the arch from the first station, the arc of retrogradation remains from the second station; and if the first station is taken out, of the entire arc the arc of the second station remains, because as much is the arc / a b c \ as is the arc / a b c \.

XX. Furthermore, the twenty you must know that the half movement of each of the seven planets to the past time, which is not written on the table, so you must take it: take the root in annis collectis - root, that is, the count of the years that falláredes writtena in each table in the head; then turn the story in annis expansis , or half a course of the intervening years, which we call that they are between the year of the collected years and the year about which you ask and want to know. From then on, take this saying or middle course from the root, if you can, and, if not, add a revolution of twelve signs and know that the residue that remains is the half movement or the half platform of the planet any of which you asked.

XXI. Furthermore, you must know twenty and one, that half opposition or half opposition is called according to the half platforms; The true opposition and contradiction is called according to the true platforms; The visible opposition is according to the visible platforms. We know these oppositions in the tables by degrees, minutes and seconds.

XXII. Furthermore, you should know how twenty-two collective years are called close years, after which the accounts of the almanacs are taken. Furthermore, expansive years are called scattered years, which make a revolution and always return to itself. Furthermore, older years are called those of the largest planets, it is worth knowing, the years of Saturn, Jupiter, Mars and the dragon.

Furthermore, we call minor years those in which fewer circles or fewer degrees pass, just like the sun, Venus, and Mercury, and the moon.

Platforms. And to better understand this you should know that Saturn ends its journey in thirty years and passes all twelve signs of the zodiac in three hundred and seventy eight days and eighteen hours; e is in each sign thirty and one days and thirteen and a half hours.

Jupiter platform. Jupiter finishes its entire platform in twelve years and four days and eight hours; He passes through the twelve signs in three hundred and ninety and nine days and eight hours; It passes through the twelve signs in three hundred and ninety nine days and twenty six hours; e is in each sign thirty and three days and six and a half hours.

Mars. Mars finishes its platform in fourteen years and eleven months and eleven days, and then returns to that same point. It passes through the twelve signs in two years and one month and twenty days; It is in each sign sixty days and one hour.

Platform of the sun. Sun completes its course in twenty and eight years and passes the twelve signs in three hundred and sixty and five days and six hours. It is in each sign thirty days and ten and a half hours.

Venus. Venus finishes her platform in seven years and eleven months and seven days and fourteen hours. She passes through the twelve signs in nineteen months and nine days. And she is in each sign forty and four and twenty two and a half hours more.

Mercury Platform. Mercury ends its journey in nineteen years and eleven months and twenty-five days and nine hours. Pass the twelve signs in three months and twenty four days and twelve hours. It is in each sign nine days and a half and 13 hours.

The moon completes its journey in nineteen years and passes through the twelve signs in just twenty eight days and is in each sign for two days and about nine hours.

And, thus, here appears the lightness or tardiness of the planets, which cannot be fully understood without studying and knowing how to count well.

XXIII. Furthermore, you should know that their planets are called late or small planets when they are retrograde; light ones are called when they are straight, in their platform veloçes, id est, aucti cursu , "increased in their platform or course."

XXIV. Furthermore, the twenty and four you should know that this number are called, "accreted in account", whenever the account of the elongation or equalization is added to them, so to speak, above the half platform. Minuti number we call, "account diminished", when the equalization account is not added to the mid-course platform.

XXV. Furthermore, the twenty-five should know that the planets are called aucti lumine, "increased in light or by light", when the sun moves away from the planets or the planets from the sun; minuti lumine, "dimmed by light", when they approach the sun and against it.

26. Furthermore, the twenty-sixth thing you must know is the nature and properties of the planets and the works of them and the signs. And you know for a fact that they are determined under such a condition that it is always the date of the interception and beginning of the sun, because it is the noblest of the planets, and of Aries, which is the noblest of the signs, and of noon, because it is the noblest part of the day, and of the çibdat of Arin, which is between the two poles or stars of the north, at the point in the middle of the world. And from this come true equalizations.

XXVII. Furthermore, you should know the twenty-seventh latitude , "latitude", of the planet is the inclination and distance that it makes from the path and path of the sun. Declination of the planet is said to be the departure and departure of the planet that moves away from the equinocial line. And, therefore, the sun has no angle whatsoever.

XXVIII. Furthermore, the twenty-eighth you should know that in the sun we take only declination by the distance and separation of the center of the sun and the first interval, which interval makes the circle of the sun with the equinoçal, namely, from the beginning of Aries.

29. Furthermore, the twenty-ninth you should know that we measure the side of the moon by distance from the center of the body of the moon and from the intertwining and first cut that makes the circle of the moon with the circle of the sun, from the head of the dragon tree. And, thus, we take the declination of the degrees of the orb of the signs in which the moon is. And at that hour we take the side of the moon from the orb of signs, that is, from the path of the sun. And if the ladez and declination are northern or southern, let's add them to two and the declination of the moon appears when it declines from the equinocial line. But if they are divided, that is, whether the latitude is northern and the declination is southern or vice versa, then we take the lesser from the greater.

XXX. Furthermore, you should know that in this way you can detect the declination and tilt of the other planets, except that you should know that, since the moon does not have these accidents, retrogradation and station, like the other planets, since it has an epiculus, because its epiculus moves more smoothly than the body of the moon.

Also, since the center of the moon is always away from the path of the sun in a way that the other planets are not. Furthermore, since the epiçicle of the moon is on the upper surface of the eccentric, and it is of a slight level in the upper part of the lower circle and it is of a later level in the upper part of the lower circle, and the epiçicle of the Other planets are on the upper surface of their circle, and are of late development in the upper part of the circle and of light development in the lower part of their circles.

Well, that is why it is said that the moon has only one angle, but the others have two angles, namely, one because their epiculus moves away from the eccentricity of the sun, another because the eccentricity of the planets moves away. of the path of the sun, and wherever they are failed it is necessary to extract one from the other.

And you should know that the first angle must be taken from the path of the sun and the second angle of the limb of the zodiac. And, therefore, if the count of two degrees of the path of the sun comes out on the second side of the limb of the zodiac, therefore, if the count of two degrees of the way of the sun comes out, four degrees will come out of the count of the limbo .

And since the path of the sun is six degrees on the north side and another six degrees on the midday side, therefore, since we sometimes fail at a ladez greater than six degrees, it is said that Mercury leaves the path of the sun. The reason why is because the center of the epiculus is in the nodes and there is no angle, because the epiculus is centric and the center of the epiculus is in the path of the sun directly without deviation.

Also, know that the argument of tilt is in one way failed in Saturn, Jupiter, Mars, moon, and in another way in Venus and Mercury, because the head and tail of the four are non-movable, and the head and tail of Venus and Mercury are moveable. So the head of Venus and Mercury is always separated from the head and tail of Saturn, e.g., as much as the true location of the dragon's head of the sun is separated from the location that is made of the half-movement of the sun.

The true places of the heads must be counted in Aries according to the right order of the signs. And, therefore, by their argument the half platform of the sun is equalized. Well, when you want to miss the true platform of the dragon's head, take out the half platform, which is the platform of the twelve signs.

ZODIAC CHAPTER

Praise God, now we will say about the zodiacal sky and many other things that will follow later. About which you should know that the movement of the starry sky is a vital soul or a life common to all creatures that exist in nature, just as the soul is the life of the body, because it influences and gives movement to the human body, well Thus the broken sky influences and gives movement to all natural things, so that each one walks and moves according to its nature. Just as the soul ceases to move, the body no longer moves, so would it be if the movement of the starry sky ceased: then the life of the creatures would cease. The Philosopher says all this in the otavo of the Physicians : « Motus çeli est etc. ».

Well, from here it is concluded to receive all the influence of the starry sky. I say necessary influence regarding their complexions and non-necessary regarding their customs and conditions. The first is essential and the other is accidental, since the necessary one comes from the virtue and movement of the starry sky regarding the generation of complexions.

Furthermore, you should know that the twelve signs are fixed in the starry sky and, according to wise astrologers, there are ten thousand stars in this sky that can be known. And in the Almagesti this reason is treated very well.

Furthermore, you should know that Azahel Amembriz of Israel says that the signs are twelve, of which the six are masculine and the six are feminine. The masculine ones are signs of the day and the feminine ones are the signs of the night. And for acquaintances we begin from Aries, which is first masculine, and the second is Taurus and feminine, the third masculine, the fourth feminine, and so on to the end.

And more said, that of these signs that the meatat rise straight and the other meatat rise tortiçieros. The signs that go up straight are from the beginning of Cancer to the end of Sagittarius. And they tell them to go straight because they are more wide than long and each one goes up in more than two equal hours. And, therefore, they call them directe asçendençia. Furthermore, those who climb blindly are so called because their length or width is less than the length and each one climbs in less than two equal hours. And for this reason they are said tortuous ascendençia.

Also, you should know from these signs that Cancer, Libra, Capricorn are mobile. These are movable sayings because, when the sun enters at the beginning of them, time changes to the substance of the time that follows. And from this reason comes what we usually say that, when one month in average, the other is similar. Another four are fixed, Taurus, Leo, Scorpio, Aquarius. These are fixed sayings because when the sun enters them, time is still and does not change its being. Ca, if it is hot, hot permanesçe; and if cold, cold; or otherwise.

Also, the other four are common, Gemini, Virgo, Sagitarius, Pisces. These are common sayings because, when the sun comes at fifteen degrees of each, the time is mixed between the first meatat being hot and the other being cold, or vice versa. And to know without forgetting which are some or which are others, make two four parts, as they appear in the figure. The first ones in each block are movable, the second ones are fixed, and the third ones are common.

Also, you should know that of these signs, Aries, Taurus, Leo, Capricorn and Sagittarius are quadrupedal. Furthermore, these signs have four triplicities: the first is Aries, Leo, and Sagittarius, and these signs are fire; The second triplicity are Taurus, Virgo and Capricorn, and they are earthly; and the third is of air, and they are Gemini, Libra and Aquarius; The fourth is made of water, and they are Cancer, Scorpio and Pisçis.

Furthermore, some of these signs are dark: Libra and Capricorn. There is in the signs a burned place, which is at the end of Libra and at the beginning of Scorpio.

Others, some have half a voice, like Virgo, Capricorn and Aquarius. And others have full voice, such as Aries, Taurus, Gemini, Leo, Libra, Sagitarius. And others lack a voice, like Cançer, Scorpius and Pisçis.

Furthermore, there are some that are medium or common in the filial generation, it is worth knowing that they are not completely generative nor completely masterful, like Taurus, Gemini and Aquarius. And there are others that are very generative, like Cancer, Scorpio, Pisçis. And other tricks, such as Aries, Leo, Virgo, Libra, Sagitarius, Capricorn.

Furthermore, some mean mountains and harsh places, just like Aries, Leo, Sagitarius, Capricorn. And other significant places are populated and plains, villages and farms, as well as Taurus, Virgo, Capricorn. Others mean sandy places, like Gemini, Libra, Aquarius, which are very effective in the world. Others mean humid and watery places, like Cancer, Scorpio and Pisces.

Also, you should note that the fire signs mean fire and everything that belongs to fire or that is made with fire and they mean the nobles. The earth signs mean earth and all things that are done on earth. The aerial ones mean shadows and winds and all things that rise from the earth. And the water signs mean water and all things that belong to it. And the generative ones mean fixed and omnibus.

The ones from the first tripliçidat are hot and dry. Of the humors they have dominion in red anger; et of the parts of the world have to the east. The planets that are lords of these signs during the day are the sun and at night they are Jupiter and during the day and at night they are Saturn.

The second is cold and dry, and has black anger. Of the parts of the world it has half a day. Their lords and planets are Venus by day and moon by night, and Mars by day and night.

The third triplicidat is hot and humid. E of the humors, the blood; it has the west; His lords are Saturn by day and Mercury by night, and Jupiter by day and night.

The fourth is cold and humid. He has phlegm, and seventy. And their lords are Venus by day and Mars by night, and the moon by day and by night. Amembriz says all this in the book De curso planetarum and there, it is repeated, in the treatise of the twelve houses De iudiciis.

So from these reasons we can understand mainly two things: first, that the signs properly bore such names according to their nature and could not be in any other similarity; The second thing is that our complexions and works of nature all come from the twelve signs and seven planets accidentally, but life comes to us or we see from their movement. And, therefore, just as God suddenly created all things, He can also destroy them if He commands the zodiacal sky to be only for a moment. And, therefore, blessed is he who sustains so many sinners and we do not know him.

Furthermore, you should know that it takes twenty-four hours to complete its platform, according to what we have said. And then it returns to the first point where it moved and so it still has to be done, as it appears in the aforementioned figure. Furthermore, you should know that the entire diameter and measurement of the circle where we know the hours and elevations and portions and ascendants and the true platforms of the planets and their risings and settings and the diameter is measured, as Ptolemy put it in the book Almagesti , three hundred minutes. The reason why it is ca in the astrolabe is not more than three hundred and sixty degrees, because for three hundred and sixty and five days that oviese its completion by integers, the three hundred minutes were missed, which make up the completion of the three hundred and sixty and five integers. . And because in its perfection and counting of the platform of the perfect year there are 365 days and six hours, which is a quarter of a day, sixty minutes of declination were missed, which are a portion or whole part of a degree in the zodiac, because of four In four years the year will be 366 days. And, thus, make and delimit the circle for three hundred and sixty whole degrees of the astrolabe and for three hundred minutes, which make five degrees, and for sixty minutes of declination, which make one degree. Sum and agreement that we have three hundred and sixty-six whole days three hundred and sixty-six degrees of the diameter and measurement of the circle tested and examined.

And if anyone says that we do not see in the true year except 365 and six hours, well we say that we do not see except three hundred and sixty degrees cut in the astrolabe and three hundred minutes interposed and mixed in the diameter and measurement of the circle, which make all five degrees. , and from the declination we insert a fourth of a degree, which is fifteen minutes. And so let us make living agreement to 365 days and six hours of three hundred and sixty and five degrees and fifteen minutes, praise God.

Also, to know the hours, both in the astrolabe and in the quadrant, you must note that this is done in a quarter, so we divide the astrolabe into four quarters. And since the astrolabe does not have in its partition except 360 sensible degrees, which apparently we cannot see and show to those who want to hear us; Furthermore, I say that in the astrolabe there are another five degrees and fifteen intellectual minutes, because by understanding we can understand them for the aforementioned reason. And, therefore, it remains that in the quarter of the astrolabe or in the quadrant we must consider ninety sensible degrees and five degrees and fifteen intellectual minutes. And this is the entire diameter and measurement of the quadrant.

But can anyone here say these five degrees and fifteen intellectual minutes belong to the entire surface and to the entire diameter and measurement of the sky and the body of the astrolabe, since to the circle all and thus to the quadrant the fourth part of these must be given and not all . To this we say that the sun, in only a quarter of the natural day, that is to say, from the time it rises until noon, shows us an account of its platform that it makes throughout the day, because, since we know how many degrees it rises the sun passes noon and how many hours the sun passes noon, then by understanding we consider and judge how many hours have passed and how many remain to pass. And since all the decreases of the parts and of the capes and extremities are with greater reason taken and taken in their means, therefore, these five degrees and fifteen intellectual minutes are better taken and shared in the ascendant of the sun until noon. But in turn of this we say that in unequal hours, always giving twelve hours to the day and twelve to the night, the artist could well distribute to each block the quarter of the degrees five and the minutes fifteen. But for the judgment of equal hours, just as in the time that there are fourteen hours in the day, say six or eighteen, and in the night ten, eight, six are not appropriate. Moreover, because not all the five degrees are absorbed, but what is appropriate, as we have said.

Furthermore, since at each hour of the day you can know when and how and how many minutes of the three hundredths of the diameter you can add on top of the degrees of the quadrant or the astrolabe, let us know that by sensual or intellectual lines you can cut and split the quarter of the sky in the astrolabe and in the quadrant reversely and all in one way, as best appears from this figure.

In which there are the red stripes that divide the quadrant into six parts and each part contains fifteen degrees. Know that each of these parts is called kardaga, because kardaga, both in the sky and in the world and in the astrolabe and in the quadrant, is a part that contains within itself fifteen degrees. Also, you should know that in the astrolabe to the right, because the sun rises to the right, and the dalida, which is that instrument through the forambres of which the sun passes and cuts the degrees on the face of the astrolabe. But in the quadrant the other way around, as shown by the tail of the dalida in the astrolabe in the right part, but in the astrolabe as in the quadrant everything is one way.

Reason why: you must know how the sun goes up through its degrees, dividing the sky and its roundness of the fourth part into six parts, as you show the green stripes on the astrolabe, I mean on the backs of the astrolabe. The space and length of the first part are thirty and nine minutes; and the second, thirty-six; ea the third, 31; and the fourth, twenty four; ea the fifth, fifteen minutes; ea the sixth, five minutes. You know that astrologers called these six divided and sliced ​​parts the sinuses of the kardagas, as opposed to the sinuses of the four squares of the sky. Because each sinus of each block of the sky has ninety degrees. Each of these sinuses is called an equal sine, because there are no more than three signs in any sine of the sky that is an equal sine.

Others, they call sine verse of the circle of the sky in which there are six signs, and this sine can be considered the one to be the left side of the line and line of the eclipsi and the other sine verse or sine degree and can be considered to the right of the eclipsatic line, cutting the sky into two halves from above until now. Also, you should know what is northern or southern. Reason why, if you cut the sky across with the equatorial line, the upper part is southern, the lower part is northern. God praised.

Now, since the sky has thus been cut, it remains that to know on any day at any hour of time throughout the year where the sun is or in what part of the sky it is, and thus of any planet, these reasons and rules must be be very well studied.

Now, before we say that for this reason, we will include here a manual dial to know by it the hours of the day how many are passed in any time or place that you will be pleased to know each and when you can see the sun.

And for this to be well understood, you must have a brass quadrant made of brass such as this one here, and that it is neither more nor less. And at the top point, halfway through, there must be a very thin sirgo blade that hangs down to the bottom of the entire quadrant, and at the end of the blade there must be a silver bead or something else heavy. And then you must stand with it facing the sun in such a way that you allow the sun to enter through the holes of the eyebolts from right to right. And then you will find out which right is where the degrees are indicated and the networks in each house are five degrees, as seen by this figure. And you should also have a notebook or parchment booklet in which the twelve months of the year are listed, according to what we will explain here. And after this is all well understood, take the degrees that you counted from the beginning of the quadrant to where the edge was pointing and put them in the booklet that same day and month in which you are. And you lie straight along the line where it is written and indicated that day where you are and see where you fall the story of the degrees that you draw from the quadrant. And then follow the left part straight down the line, and then see the hours that you demand or that you want to know are written on that same line at the end where it says hours.

These are the months that follow. About which you should know that in the first line the days are indicated and in the second are the degrees; And in the first one that comes down to your face are the indicated hours. Furthermore, you should know that the hours are counted in all the months of the year since the sun rises illuminating the land of our horizon, according to the fact that all the tables of all the months of the year are written or indicated here. And they start from January, just as they continue in the martilology.

First law to know the sun in which block of the sky it is. You must, according to the month in which you are, take into account the sign in which the sun walks, always starting from the sign Aries, because Aries, Taurus, Gemini are from the first block. And if you miss the fact that the sun is in Aries even in its third sign, Gemini, it is in the first block of the red letter Q. And if you find that the sun is in a sign that goes from three to six, always starting the count of Aries, removing the first three signs, it will be in the second block of the saffron-colored letter P , because Cançer, Leo, Virgo are in the said block. And if you find that the sun is in the signs that go from six to nine, removing the six from the first and second square, the sun will be in the third square of the dark-colored letter R , because Libra, Scorpius, Sagitarius are from the third block. And if you find that the sun is in the sign that goes from nine to twelve, removing the nine, the sun will be in the fourth square of the letter O in green, because Capricornius, Aquarius, Pisces are signs of the fourth square of the sky , as demonstrated in the aforementioned figure.

Second law to know in which signs the sun rises and in which it falls. You should know that the declination of the sun is noticeable as soon as the sun moves away from the equatorial line. And, therefore, know that if the sun is from the beginning of Aries up to three signs completed by ninety degrees, the sun is in the northern ascending part. E of three signs in six will be northern descendant; and from six signs to nine he will be a southern descendant; and from nine to twelve it will be southern ascendant. But they took the fourteen degrees of southern ascendant as is common reason that from one month to another it resembles. And, thus, they ordered their table by one hundred and fourteen degrees of height when it rises the most, and sixty and six degrees when it descends the most. And the heart of this account, namely the degrees that are in between, are twenty-three degrees of the sun's proper declination. And the other degrees twenty and sixty and six, which are ninety of the height of the sun, they were all joined together in a sum, which makes one hundred and fourteen degrees.

This is the sufficient reason why highness by itself nor decline by itself cannot be avid except one by the other. Well, it already seems that the declination is twenty three degrees and the altitude of the sun is ninety degrees. And because the twenty-three of the declination are half the heart of the ninety, and every half proportion tests its ends and its extremities and gives them diameter and natural measurement. And from what has been said, we put here the figure of concordance to understand the degree of the sun's elevation and the degree of its declination.

Third law of the general lades and declinations of the sun. You should know what position of town or place is taken in the table. Where you should know that, as far as the distance from the path of the sun is concerned, well for that reason, removed from the same path of the sun of the equinocial line, which has thirteen minutes, 30 2 os , it remains on the eclipsatic line, so here as beyond the equatorial line, of the count that makes the sixth part of the circle by its measurement and diameter certain fifty and five degrees and forty and six minutes, 30 2 os .

This is stated in this way: it is a general rule in geometry that every spherical body, if we measure it around, we will find that the third part of the wheel is its height from end to end. Well, since just as the sky and the figure of the world in its roundness is divided by three hundred and sixty degrees, which every astrolabe has marked on its limb, it is known in its face, it remains that the equally equinocial line as Eclipsics that divide the sky in length and width do not have each measurement in width except the third of the three hundred and sixty degrees, which are one hundred and twenty degrees. And since the equinocial line cuts in half the line of the eclipse, which comes through and makes two parts in the path of the sun, it remains that each of these parts is the diameter and measurement of the sixth part of the sky, which is sixty degrees, a measure of two signs.

And to better understand it, we derive from this other part a figure that they call a figure, of slopes, in which there are ten parts and in each part six degrees, because six times ten make sixty.

Well, if you want to know the table or the sheet of inclination and declination, know these figures well, because the twelve degrees of the zodiac in the path of the sun tell the declination of the sun. And that is why each degree has its month. And the degrees of the other lines show the degrees of the slopes of the northern and southern towns or places.

But it is certain that whenever you want to know about any çibdat or place you must keep in mind whether such çibdat is from Uhelma to the east, since this always decreases the slope; and if it were against the west, the slope always increases. And, as it increases or decreases, it will be necessary to add the hours or part of hours so that you know how far each place is from the middle of the world.

Furthermore, you must also understand this about the declination, because whenever the height of the sun increases, the declination of the sun also always increases, because it is a rule of geometry that the more high it is, the more depth the hedifiçio has. And, therefore, as high as we are, as we see the declination of the sun, we see it by experience, because water, for such highness, must first rise to the point where it must descend. Therefore, the higher the sun rises, the greater its declination and the more it deviates from the equinoctial line. Therefore, for the highness we take the declination of the sun and for the declination we take its highness. And here someone can say against that the declination of the sun is not more than thirty-three degrees and thirty-three minutes, as proven, and the highness of the sun, as proven by the table of the degrees of the highness of the sun, one hundred and fourteen degrees, so let's not see that much for that long.

Furthermore, we cannot know the highness of the sun by its declination, and thus this law is none. To this I say, in response, that the true highness of the sun cannot be except ninety degrees and its declination of ninety degrees. In these two vet figures.

It was finished writing in the very noble çibdat of Segovia, on the twentieth day of the month of April, in the year of the Nativity of our savior Ihesu Christo de M.CCCC.XXVIII, by his servant Andrés