Claudius Ptolemy

Tetrabiblos
Book I
Translated by
Robert Schmidt
Edited by
Robert Hand

Project Hindsight
Greek Track
Volume V

The Golden HindPress

 Project Hindsight is funded entirely
by the astrological community through subscrip¬
tions and donations.

©Copyright 1994 by
Robert Schmidt

Published by The Golden Hind Press, P.O. Box 002,

Berkeley Springs, WV 25411.
 Table of Contents

Introduction to Ptolemy's Tetrabiblos by Robert Hand.i

Translator's Preface by Robert Schmidt. vii

General Note. x
Oikeiosis & Sunoikeidsis Sc corresponding verbal forms . x
Sckematismos.xi

The Tetrabiblos, Book 1. 1

1. Introduction. 1
2. That the Knowledge Through Astronomy Is Attainable, and to
What Extent . 3
3. That It Is Also Beneficial . 9
4. Concerning the Power of the Wandering Stars .14
5. Concerning Benefic and Malefic Planets .16
6. Concerning Masculine and Feminine Planets .16
7. Concerning Diurnal and Nocturnal Planets.17
8. Concerning the Power of the Figurations Relative to the
Sun.18
9. Concerning the Power of the Fixed Stars.20
Concerning the Formations farther north than the Zodiac
.22
Concerning the Formations farther south than the Zodiac
.23
10. Concerning the Seasons of the Year .24
11. Coneeming the Power of the Four Angles .25
12. Concerning Tropical, Equipartite, Solid, and Bicorporeal
Zoidia.27
13. Concerning Masculine and Feminine Zoidia.28
14. Concerning the Twelfth-Parts that Are Configured .29
15. Concerning Zoidia that Command and in Like Manner
Obey.30
16. Concerning Zoidia that See and Are Equipollent to Each
Other .31
17. Concerning Unconnected Zoidia.31
18. Concerning the Houses of Each Star.32
19. Concerning Trigons.33
20. Concerning Exaltations .37
21. Concerning the Disposition of the Boundaries.38
22. Concerning Places and Degrees of Each Zoidion.45
 23. Concerning Faces, Chariots, and the Like.46
24. Concerning Applications and Separations and the Other Powers
.48

Appendix I
Ptolemy's Hypotheses of the Planets
Bookn .50

Appendix n
Translation Conventions.58
 Introduction to Ptolemy's Tetrabiblos
by
Robert Hand

Ptolemy's Tetrabiblos is without doubt the single most influential book

in all of Western Astrology. Its effect upon astrology is as great as Isaac
Newton’s Principia on Physics. On several occasions in the history of
Western Astrology the study of the subject has been entirely
transformed by tbe efforts of reformers to bring astrology back to what
they saw as the “pure” astrology represented in this book. Rightly or
wrongly, the reformers thought that astrology had started with Ptolemy
and then been “corrupted” by later astrologers, most especially the
Arabic astrologers of the Middle Ages.
Yet as we have already seen in the previous volumes of Project
Hindsight, Ptolemy did not invent Western Astrology; he did not
represent the mainstream of astrological practice; nor, influential as his
book was, was he the single strongest influence on the technical practice
of astrology.' It is even widely maintained that Ptolemy was not a
practicing astrologer. So why. we have the right to ask, was his work
so influential?
There are several factors that led to this. First of all we have to
realize that Ptolemy had as much influence on astrology as Newton on
Physics partly because in many ways Ptolemy was as great a figure in
the history of science as Newton. He was not as innovative as Newton
or in some ways as insightful, but far more than Newton he was the
creator of a synthesis that brought together the understanding of all
nature into a single whole. Aristotle provided the philosophical basis for
what Ptolemy did, but Ptolemy worked out the details, especially in the
sublunary sphere.
Modem historians remember Ptolemy as the author of the
Almagest. A few will grudgingly admit that he also wrote a work on

' Of the earliest astrologers whom we can name, that distinction probably
must go to Dorotheus of Sidon who was clearly the strongest single influence
on Arabic astrology and consequently on medieval and renaissance astrology.
Much of the “purging of Arabic influences” that went on in the Renaissance
was actually a purging of Dorothean practices.
This title is actually a corruption of the Arabic Al[ Megiste, which simply
means the “the greatest.”
 astrology. But most people are unaware that he also wrote a Geography,
a Harmonics, an Optics, the Hypothesis of the Planets', the Phases of
the Fixed Stars and various smaller works. Robert Schmidt's studies of
these works indicate that they all make a complete whole, a massive
study of almost every aspect of the physical and, through astrology,
even the psychological worlds. I am unaware of such a massive
synthesis having been attempted by anyone else in history.
We cannot let the fact that his ideas have been superseded in
almost every area about which he wrote obscure our appreciation of the
awesome scale of what he attempted. He was in many ways the greatest
scientist of the ancient world even if there are others of that time whose
work has held up better in the face of modem revisionism. Imagine
what an effect it would have had on astrology if Newton had written a
treatise on astrology. I think the reader can also imagine how Newton's
astrology would have affected the reception of the ideas and methods
of lesser astrologers writing at the same time. Even where a Newton
might have been out of touch with the methods of practical astrology
and put forth ideas that were theoretically sound but practically useless,^
his ideas would have triumphed over those of the lesser lights simply
on the basis of his prestige overall.
Something Uke this happened with Ptolemy. He was an astrologer.
I think we can believe that. But I think that we can also assume that he
was more of a theoretician than a practicing astrologer’ as we would
understand it Schmidt is also of the opinion that astrology played a
central role in Ptolemy's synthesis, a position with which I concur.
Astrology for Ptolemy was the connecting link between the greater
cosmos, macrocosm if you will, the sublunary sphere and humanity. But
that does not mean that Ptolemy was especially concerned with the day
to day issues of chart interpretation.
Ptolemy's practical astrology is actually a bit on the crude side.

' A portion of which appears in an appendix to this work.

^ 'Which is not to imply that I believe that Ptolemy's hypotheses are
theoretically useless.
’ As examples of high level practicing astrologers we can mention
Thrasyllus who was the astrologer for the Emperor Tiberius and Babillus who
worked for several of his successors. Both were regarded as wry learned and
wise men, not street comer Chaldeans, and both clearly did practical work
under very demanding circumstances.
 Houses are referred to at most minimally. Otherwise why would
astrologers have so long debated what house system Ptolemy used?
Aspects appear to be from sign to sign, something not unusual in Greek
practice, but Ptolemy is not very clear about this. House rulership, an
important tool for most of his contemporaries, does not appear
prominently, but it does appear, almost always in the form of the
Almuten, i.e., the planet having the most dignities in a given location.
Then there are other areas where Ptolemy clearly has a very well
worked out technical corpus, but it is described almost as if it were
incidental. I believe it is quite clear that Ptolemy is not primarily
concerned with teaching all of astrology. Yet it is also quite clear that
he had a considerable mastery of the subject. All of this leads to an
important fact. Ptolemy's Tetrabiblos cannot, should not and was
probably not intended to be a canon for what is and is not legitimate in
astrology! However, having said this, I must also note an exception.
There are clearly some things that Ptolemy did not approve of and did
intend to debunk. For example horary and electional astrology do not
meet with his approval.’ There was no way that Ptolemy could make
these forms of astrology fit in with his namral philosophy. Other widely
used techniques of natal astrology were rejected for similar reasons.”
With all of this is Ptolemy important for us? The answer is yes.
Whatever the deficiencies of the Tetrabiblos may be as a practical
astrology text, it is the best example of an astrology based on a coherent
natural philosophy that there is. If we are ever to generate a theory of
astrology, we must closely examine Ptolemy. If the details of his natural
philosophy have been rendered obsolete by modem science, there is, I
believe much that can be salvaged by appropriate revisions. For
example, and I plan to work this out in greater detail in future writings,
I believe that Ptolemy shows us the foundation for a study of cycles and
their affects that could revolutionize our understanding of astrology. For
in Ptolemy, as in many other Greek authors, we see a quality that is lost
in modern thinking, the close relationship between mathematical
abstraction and human experience. His use of the four primary qualities
shows that they are phases in cycles, and at the same time they are
qualities that we can experience.

' See section 2 of Book I.

” These include decanic faces, monomoiria, dodekalemoria and other
smaller harmonic divisions.
 We also need to study Ptolemy to find out what he really said,
because of his enormous influence. All of the very influential work of
Placidus was nothing more than an attempt to interpret Ptolemy's
murkier passages. Every word and every line of the Tetrabiblos has
been scrutinized in both the original Greek and translations as well as
translations of translations. In fact most of our knowledge of Ptolemy
comes from what amounts to translations of a translation. The popular
Ashmand translation, the first reasonably decent translation of Ptolemy
into English, was a translation of the Proclus paraphrase Of the
Tetrabiblos and relied heavily on Latin translations as well as the
“original Greek” of the paraphrase. The so-called Proclus paraphrase'
was itself a kind of translation. The original Greek of Ptolemy was quite
complex and rhetorical.^ By the Byzantine period changes in Greek had
made it sufficiently difficult reading so that someone wrote a paraphrase
in simpler Greek which was attributed to Proclus. By the time of
Ashmand the Proclus paraphrase was widely regarded as superior to the
original text of Ptolemy. This probably only means that it was clearer
to most readers of Greek than Ptolemy's text. A great deal of the
material attributed to Ptolemy seems acmally to be the result of
misunderstandings based on the Proclus paraphrase or various Latin
iranslaiions. It is not at all clear, for example, that Placidus had access
to anything but a Latin translation of the Proclus paraphrase.
Finally in the 20th Century we have the Robbins translation, based
on Ptolemy's text, not the paraphrase. Widely regarded as the proper
scholarly academic translation Robbins translation is as far off the beam
as anything that preceded him and has already caused some misunder¬
standings in modem astrology. The Translator's Preface by Robert
Schmidt goes into the problems with Robbins' translation at some

All of these difficulties with previous texts and translations have led
us to do this new translation. In fact the whole of Project Hindsight
started out because of a desire to do a retranslation of Rolemy. In this
translation by Robert Schmidt the overriding goal is an accurate
rendering of the original text. The technical terms have all been
translated one to one, that is, every Greek term and every variation of

' It is almost certainly not the work of Proclus, but of a Byzantin

of several hundred years later.
^ See Translator's Preface.
 every Greek term has been translated where possible into its nearest
English equivalent so that there is one and only one English word for
every Greek word. Exceptions are recorded in the notes. Previous
translations have tended to lump together different Greek words under
single English words resulting in the obscuring of distinctions that
Ptolemy was in fact making.
In addition this is the first English translation of Ptolemy's original
text that is aimed at the concerns of astrologers. Robbins could not have
cared less about astrology and this led to some very basic sloppiness on
his part. This is also the first English translation based on the definitive
Boer edition of the Tetrabiblos published by Teubner. Robbins
assembled an edition of the text based on what was available to him.
The Boer edition is based on a much more comprehensive examination
of the surviving manuscripts. The result is that some very serious
problems have been cleared up.
To take one example, the tables of the terms that Ptolemy claimed
to have found in an old manuscript, the so-called Ptolemaic terms, used
by Lilly et al.,‘ are badly garbled by Robbins or the versions of the text
that he had access to. Ashmand presents the correct terms, but mixed
in with several variants with no distinction between the variants and the
actual ones. In fact it is not clear that either he or Wilson^ knew which
were which. No wonder the use of terms (or boundaries as we have
been calling them) has declined in modern astrology!
We need to do two things with regard to Ptolemy. First of all we
need to recognize him for everything he did. Therefore we need to have
the most accurate possible rendition of what he did. He was a towering
figure in his time and in the history of astrology whose prestige did
much to legitimize astrology throughout history. In fact the decline in
astrology's prestige came about in part directly as a result of the decline
of Ptolemy's prestige. Ptolemy, flaws and all, can serve as a paradigm
for the ways in whieh a true science (as opposed to craft) of astrology
could be created.
Second we need to recognize that Ptolemy is only one of the major
astrologers of the ancient world who shaped the Western Astrological

' It turns out that Lilly's rendition of Ptolemy's terms is very close to
correct. See the notes for section 21 of Book I.
‘ James Wilson of the Dictionary of Astrology also did a translation of the
Proclus paraphrase which remains rightfully obscure.
tradition. He cannot serve as a canon of astrological truth with regard
to the teachings of other astrologers, but he can serve as a canon of
truth for evaluating ideas that are supposedly derived from him. We
hope that this translation will help astrologers in getting to exactly what
Ptolemy said.

Final note: Except in this introduction, all of the notes that follow are
those of Robert Schmidt, the translator, unless they are marked with the
initials [RH]. Those are notes by your editor.
 Translator's Preface
by
Robert Schmidt

Why have we chosen to retranslate Ptolemy's Tetrabiblosl Fair

question! The obvious answer is: for several reasons. First of all, of the
two relatively modern and fairly accessible English translations, the one
by Ashmand was not made from the text of the Tetrabiblos itself, but
rather from a Greek paraphrase of it often attributed to Proclus.
Although this paraphrase seems to be interesting in places, it deviates
significantly—and in Ashmand’s translation of it, often wildly—from
Ptolemy's own work. Furthermore, I suspect that Ashmand was highly
influenced by Latin translations of the paraphrase, which already belong
to the tradition of misinterpretation.
Robhins' Greek text is admittedly compiled from a somewhat
incomplete selection of manuscripts. That, however, does not
automatically make it inferior. But we were somewhat surprisingly able
to establish the probable superiority of the Teubner text edited by Boll
and Boer in 1940. There is a significant difference in the order and
numerical values of the Ptolemaic boundaries (traditionally called
“terms”) between these two texts. By a very careful translation of
Ptolemy's own description of his table, we were able to show the
complete agreement of the Teubner text with Ptolemy's stated principles
of assignment. This gives us considerable confidence in their text. And
even though most of the differences between these two texts are
insignificant, there are a few more places where it seems to be highly
important, particularly if we keep in mind that in translating Ptolemy,
every word counts.
The second reason for this new translation has to do with the
existing translations themselves. We have already ruled out Ashmand's
for the reasons stated. Robbins' translation is in a certain sense worse.
Let us state flatly at the outset that it is not even good as a guide to
reading the Greek text (which is all the Loeb Classic Library
translations often claim to be). It abounds in errors in almost every
paragraph and at every level, from the merely grammatical to the
conceptually anachronistic. Some are certainly due to the extreme
difficulty of the text, for which I am extremely sympathetic. Others may
be due to simple carelessness, which is irritating and surprising to
discover, but something that can at least be forgiven. However, the
 worst errors result from his condescending and judgmental attitude
toward what he is translating, which blinds him to the true conceptual
issues involved and permits him to give complex and subtle arguments
short shrift. If he has that attimde, then he has no business doing the
translation—he can only muddy the waters.
Thus, we have felt obliged to do a fair amount of Robbins' bashing
in our footnotes. Although we have only cited a representative sampling
of his errors, we could point to scores of others. Our intention in these
footnotes is not only to justify this new translation, but also to alert
those who may already have formed an opinion about various matters
on the basis of his translation, as well as any who may have been taken
in by its air of academic respectability. Having established this point,
we hope to discontinue this practice in our upcoming translations of the
remaining books of the Tetrabiblos.
Incidentally, we do not claim that the translation offered here is
impeccable. It has been done under the somewhat brutal monthly
requirements of the project. But we have made an honest effort to deal
with the grammar and complexities of argumentation throughout. We
have not tried to make the text seem easier or more accessible than it
really is. (It was evidently difficult even for Greek speaking scholars,
if the Proclus paraphrase is any indication.) But the good news is that
Ptolemy's writing really does make sense ultimately. It may be slow
going at first, but it always pays off in the end.
Our first and major task has been to lay bare the stmcture of
Ptolemy's reasoning. In order to do this, we have had to contend with
The Ptolemaic Sentence, which is something truly awesome to behold.
(I have often said that Ptolemy's ideal book would consist of a single
sentence!) The Ptolemaic Sentence is the translator's agony and ecstasy.
Because the Greek language readily admits of nesting phrases inside of
phrases inside of phrases, and because it possesses a huge number of
“particles” that allows it to do in writing what we can only do with
verbal emphasis, it is possible for the Greek writer to indulge in a truly
non-linear yet highly rigorous style of logical and rhetorical reasoning.
And against the background of this complex but very secure grammati¬
cal structure, he can carry off yet a second level of inference,
speculation, suggestion, and subtext without explicitly drawing attention
to it. This he does by varying the wording in parallel or oblique
constructions, varying the constructions themselves in parallel or
antithetical arguments, and varying the arguments in preview,
 recapitulations, and hierarchical developments.
Ptolemy does this to an extent I have never before encountered in
any Greek writer. It is just that it does not always come off very well
in English! In the revised edition of this translation we will certainly
spare no efforts to make the translation more readable than it now is.
But it is never going to sound like Hemmingway.
The third reason for a new and highly literal translation concerns
Ptolemy’s extensive reconceptualization and reorganization of the
tradition. It is quite evident that the first order of his business is to
translate all the dominant astrological concepts from the tradition into
the language of Aristotelian natural philosophy. Viewed without the
usual modem condescension, this is certainly a tour de force. At the risk
of sounding a bit anachronistic myself, I might say that he interprets
them all as “functions” of the four primary “arguments” hot, cold, wet,
dry. And strangely enough, the astrological concepts do admit of such
interpretation to a surprising extent, and without inconsistency.
(Consider the dignities, for example.) Since the Aristotelian doctrine of
the primary qualities has a high degree of logical coherence (quite apart
from the question of its validity) the considerable success of this
reconceptualization argues strongly for the internal consistency and
adequacy of astrological thinking.
But what about the few remaining concepts that do not admit of
such a direct interpretation? It is often said that Ptolemy eviscerated the
astrological tradition in the attempt to make it scientific. This may be
so. However it may be more accurate to say that he sorted out the
concepts of the tradition in accordance with his commitment to the
Aristotelian natural philosophy, inteipreting most of them “objectively”
as we said above, but distributing as many of the remainder as he could
into different levels of our experience, but always in terms of those four
primary qualities. Some of them turn out to be interpretable in terms of
our subjective experience of the primary qualities (“solid” signs, for
example); others in more metaphorical and subtly suggestive ways,
sometimes only in a passing but significant mention (cf. the odd passing
reference to ‘face,’ for example), at other times only in terms of an
exploration of the root meanings of the verbs associated with them.
Thus, even if some of the concepts do not belong to the astrological
doctrine per se, they at least belong to an astrological way of thinking.
Some might regard this as so much sophistry or ad hoc reasoning.
However, I think it intensifies the argument in favor of an overall
consistency in astrological thinking. This hypothesis can only be fully
explored on the basis of an uncompromisingly accurate and literal
translation.

Genera] Note

Oikeiosis & Sunoikeiosis & corresponding verbal forms: These two

word are an important part of Ptolemy's astrological vocabulary and
consequently of that of later astrologers as well. And they are just as
maddening as the other astrological terms we have discussed from the
beginning of this project. The problem here is that oikeiosis has an
active and a passive side. Related to the common astrological term
oikeios meaning ‘house,’ this abstract noun can mean ‘to appropriate’
something and ‘to make it kin;’ or else, ‘to have an affinity’ for
something and ‘to be attracted’ to it. In addition to the active and
passive voices, the Greek language has a frequently used “middle”
voice, in which a subject performs an act on himself, by means of his
own resources, in his own interest, or in some other manner with
reference to himself (Incidentally, it is even thought that the passive
voice developed out of the middle.) This voice is very difficult for us
to feexperience directly, but it is possible that the present word, as well
as many of the equivocal Greek words we have been describing in our
translations, are not just internally contradictory, but have their
immediate unity in this “middle” realm so characteristic of Greek
thinking.
This term is usually employed to describe some relationship of
kinship between members of the same genus; that is, between signs or
between planets, but not usually (by Ptolemy at least) between planet
and sign. In this latter circumstance the prefix sun is added to produce
sunoikeiosis. It seems to have the general meaning of ‘being bound in
kinship.’ It is almost always the case that the planet is said to have such
an sunoikeiosis in relation to a sign. This seems to convey the idea of
dependency of the planet on the sign, as if it were being ‘adopted’ by

Oikeiosis was traditionally translated as ‘familiarity’ in Latin, which

was a semantically compatible translation for that language. However,
‘tamihanty’ has pretty much degenerated into ‘aquaintance’ in English.
"We have not yet decided on a regular translation for it, but have
decided to experiment with several possibilities in this translation. We
will try using various noun and verb forms of ‘kin,’ ‘familiar’ (to see
if the word can be rehabilitated), ‘congenial,’ etc., always noting the

We may have had a little better luck with sunoikeidsis as

‘affiliation,’ which seems to be in the same general semantic field and
can be made to convey a mild form of dependency. However, we are
by no means committed to this word as of yet.

Schematismos: This seems to be Ptolemy's preferred word for aspect. In

the General Note to our translation of Paulus's Introductory Matters, we
discussed the word schema, also frequently used by Greek astrologers
for aspect, and translated literally by us as ‘figure.’ However, Ptolemy's
form of this root is a little more abstract and conveys the idea of
‘figuration.’ After seeing how he regarded the coordination of the
planets in the Hypotheses of the Planets (see appendix), it occurred to
us that he may have in mind not just the angular shape created by the
positions of two bodies, but more the “attitude” or “bearing” that one
planet assumes relative to the other through an internal impulse of its
own. It may be like the “figures” or “figurations” assumed by the
performers of a dance. In any case, we have consistently translated it by
“figuration” to keep it distinct from schema (‘figure’).
Schematismos seems be the general expression referring to the
“figurations” that a body can have to another body, or to a place in the
zodiac, or to the horizon of the earth. The prefix sun is added mostly
when Ptolemy wishes to restrict the meaning to the “figuration” that one
planet assumes in relation to another planet. We have thus consistently
translated suschematismos as ‘configuration.’
 The Tetrabiblos, Book I

1. Introduction

Of the matters that prepare the goal of prognostication through

astronomy,' O Synis, the greatest and most authoritative are two. One

' This phrase has been translated quite literally. Robbins has here “Of the
means of prediction through astronomy.” Later on in the passage Robbins tries
to equate the first of these means with astronomy proper as presented in the
Almagest, and the second with astrology itself, and this has been the traditional
interpretation. However, apan from the fact that it should seem rather illogical
to think of astronomy itself as one of the methods of prediction through
astronomy, the beginning of Book n also distinguishes the two major parts of
the prognostic art, and they turn out to be universal and genethliological
astrology, not astronomy and astrology. The simplest way of maintaining
systematic consistency here is to regard astronomy and the material discussed
in Book I of the Tetrabiblos not as the two major divisions of the prognostic
art, but as preparatory to the prognostic art itself. This is in fact exactly the
sense of the verb paraskeuazd used in this sentence. It is worth noting that
Ashmand translated this opening as “The studies preliminary to astronomical
prognostication. . .”
Misreadings of this passage may also be the source of the recurrent notion
that for the Greeks astronomy and astrology were originally one, or else sister
sciences, or something of that sort. According to the present passage they are
not. The two studies preparatory to the smdy pf astrology are astronomy proper
and the subject matter of Book I of the Tetrabiblos, which is not astrology
either, but rather an ingenious application of Ansioiehan natural philosophy.
The major divisions of astrology itself are universal and genethliological
astrology, and the study of these does not begin until Book B of the
Tetrabiblos.
Nor is the relationship between astronomy and astrology one of pure vs.
applied, or theoretical vs. practical. The prognostic discipline does in fact use
astronomy, but it also uses Book I of the Tetrabiblos. In either case, this mere
use does not constitute one of the said relationships. In fact, in the
Aristotelian/Ptolemaic scheme of things, it would seem that Book 1 of the
Tetrabiblos is in fact the applied version of astronomical science in as much as
the formal celestial configurations studied in astronomy are there endowed with
material qualities, or rather qualities capable of effecting change in the material
world, (We caution the reader that the subalternation of the sciences, and the
distinction between theoretical and practical, had a totally different meaning
is first both in order and in power, according to which we apprehend
when the figurations* of the motions of the sun, moon, and stars occur
relative to each other and to the earth; the other is second [in order and
in power], according to which we investigate the changes in that which
is encompassed by these figures, as produced by the individual physical
characteristics^ of these figures themselves. Now the first, which has its
own theory and is intelligible by itself even if the goal arising from its
combination with the second should not be accomplished, has been
systematically covered for you in its own treatise’ in the most
demonstrative manner possible. At the present time, we will give an
account of the second matter, which is not self-sufficient like the first.
We will do this in a manner that is consonant with philosophy, and also
in such a way that he who subjects himself to a truth-loving aim may
neither compare the graspings'* of the second with the ever-holding
firmness of the first, not pretending to be able to discern that part of
material quality’ which is faint and inscrutable in many things, nor yet

within Aristotelian thinking than it does today.) [Additional by RH] All of this
is not to imply that there was the kind of gulf between astrology and astronomy
either socially, scientifically or logically that there is today.
' ‘Figurations’ as used in this text means roughly the same thing as aspects
in common astrological terminology, as it has throughout this series of
translauons. See the translator's General Note. [RH]
’ idiotropia. Literally, it would mean something like ‘with its own quality
of turning.’ Although this is a fairly common, general term for the specific
characteristics belonging to a body, it is hard to think that it did not have some
further significance for Ptolemy and astrologers generally, because the special
characteristics in question are the productive powers of the celestial bodies and
their configurations—that is, the ones that give a special turn to the atmosphere
and thus have influence in the sublunary sphere (c/ the begirming of the next

’ We should perhaps be cautious about identifying this treatise with the

Almagest. Nearly all of Ptolemy's treatises with specific astronomical content
were addressed to Syrus, and the Greek word for ‘treatise,’ that is smtaxis,
could apply to any one of them.
■* katalepsis.
’ Here we are referring to the realm of the material, as opposed to formal
cause. This does not allow the kind of definition and clarity that formal causes
allow. Cf. Aristotle's Metaphysics, Book 1, where he discusses the four types of
cause. [RH]
shying away from such investigation that material quality does admit of,
since most occurrences, and the most whole ones, do so. clearly exhibit
a cause from the surrounding heavens.
And since everything that has a nature hard for the multitude to
attain is readily impugned, and with regard to the two modes of
apprehending,' the allegations against the first could only come from the
blind, while those against the second have plausible grounds (for either
the difficulty of several matters occasioned the opinion that the second
was completely incomprehensible, or else the difficulty of taking
precautions against what is known [to be forthcoming] disparaged even
the goal as useless) we will try, before the explanation of particulars, to
investigate in a few words the measure of the both the possibility and
the usefulness of such foreknowledge.

2. That the Knowledge Through Astronomy Is Attainable, and to

What Extent

It will be quite clear to everyone through a few explanations that a

certain power is spread about from the etheric and eternal nature^ and
reaches to the entire and wholly mutable region around the earth, with
the primary sublunar elements, fire and air, being surrounded and
turned^ by motions in the region of the ether, while they surround and
turn everything else along with themselves, earth and water and the
plants and animals within them.
For, through his annual seasonal changes, the Sun, along with the

' i.e., the modes of knowing described above. [RH]

above the Moon. [RH]
^ Although Robbins has the more general word ‘changed’ here, we think
our translation is appropriate. As is evident in Ptolemy's work On Ihe
Hypotheses of the Planets (see Appendix 1), the influence of the ether upon the
mundane world is through the actual transmission of motion by contact. It is the
peculiar property of the ether to move in perfect circles, not just around the
earth but around any other center as well. For example, the ethereal epicyclic
sphere rotates around its deferent circle as a center. And when a revolving
etheric body is in contact with the air and fire masses, it tends to make them
move in circles as well. This whole view is very “materialistic," although not
“mechanistic,” since the planets move by their own volition.
environing atmosphere,’ is always somehow disposing everything in the
earthly environment for the generation of animals, the fmit-bearing of
plants, the flowing of waters, and the changing back’ of bodies; not
only this, but through his daily revolutions he also disposes everything
in the earthly environment for heating, moistening, drying, and cooling,
in an orderly manner and in accordance with the like’ figures that are
made relative to our zenith.''
And the Moon distributes her effluence to us, this effluence being
greatest in the direction of the earth since the Moon is nearest the earth,
though most inanimate and animate things are sympathetic to her and
change along with her, the rivers increasing and decreasing their flow
with her light, while the seas curb their own onrush with her risings and
settings, and plants and animals either in whole or in part wax or wane
long with her.
And the transits of the fixed and wandering stars give most
conspicious indications for the environing atmosphere, which are
burning, windy, and snowy, by which the things on the earth are also
suitably disposed.
And their configurations with each other—since up to that time the
distributions’ are in a certain sense assembling and commingling—bring
to completion changes that are extreme and diverse, the power of the
Sun predominating for the universal part of the quality being ordered,
while the remaining stars cooperate or inhibit according to the
particular, the Moon more conspicuously and more continuously as she
does in synodic moons’ or half-moons or whole moons, while the stars

' 10 periechon. Literally “that which contains or surrounds”, is also used

as a word for “atmosphere.” This our replacement for the usual translation,
“ambient,” which obscures the natural philosophy which at the root of this.
Ambient is unnecessarily amorphous. [RH]
’ metatrope- Phenomena such as seasonal color changes?
’ homoiotropos.
■* Literally, ‘the place at the summit.’
’ diadosis. This refers to some kind of propogation that goes down from
the planets to the sublunary sphere and mixes there. Ptolemy seems to be
leaving it purposely undefined and anything that we do here to define it will be
a departure from Ptolemy. The reader is referred to the appendix containing a
portion of Ptolemy's Hypotheses.
’ new moons. [RH]
 more at regular periods and more unnoticeably, as they do in their
appearances and concealments and inclinations.^
But when things are viewed in this way, it would seem to all to
follow that not only is it necessary for what was hitherto commingled
to be somehow disposed by the motion of these stars, but it is also
necessary that the germination and maturity of the seeds be formed and
shaped in relation to the appropriate quality of the environing
atmosphere at that time. The more observant farmers and herdsmen, at
least, conjecture the quality of the issue from the winds that occur at
breeding or at sowing of seed. And on the whole, we see that the things
which are broadly indicated by the more conspicuous configurations of
Sun and Moon and stars can be wholly foreknown even by those who
do not inquire in manner of physical inquiry,^ but merely by
observation—the things which are from a greater power and a more
fundamental order, such as the differences of the seasons and of the
winds (for the cause of these things is wholly the Sun), even by those
who are altogether ignorant; what is more, even by some of the
non-rational animals. But the things that are less so can be foreknown
by those who are already by necessity accustomed to observation, as the
particular indications of the storms and winds which are made more
regularly by the configurations of the Moon and the fixed stars relative
to the Sun are foreknown by sailors. Yet, because they are not able to
know accurately the times and places of these configurations owing to
a lack of training, nor are they able to know the periods of the
wandering stars as fully as possible and the times when these stars
themselves contribute, it happens that they are often mistaken.
If, then, one has come to a precise understanding of the motions of
all the stars and the Sun and the Moon, so that neither the place nor the
time of any of their figurations should escape his notice, while having
discerned [all] their natures by means of the continuous inquiry from
still earlier times—even if not their underlying natures per se, but only
their natural productive capacities (for example, that it is the nature of
the Sun to heat and the nature of the Moon to moisten and similarly
with the remainder of the stars)—and if for such entities he is
competent to determine the qualitative characteristic resulting from the

‘ as opposed to continuously. [RH]

ancient physicist. [RH]

commixture of all of them, what is to prevent him from being able to
tell on each given occasion the specific characteristic of the environing
atmosphere from the state of the phenomena at that time, for example,
that it will be warmer or wetter? And what is to prevent him from also
knowing for each individual man the general quality of his individual
commixture from the environing atmosphere at his formation, for
example, that his body is such and such, his soul such and such? And
from knowing the occurrences chronologically, because such and such
an environing atmosphere is commensurable with such and such a
commixture, or even becomes conducive to prosperity, while some other
one IS incommensurable and conducive to affliction?
So the possibility of such knowledge can certainly be seen through
these and similar matters. In what follows, we would consider that such
knowledge has come under the charge of impossibility in a plausible but
not a fitting manner. For firstly, the misteps—albeit many, as in a great
and many-sided study—of those who do not understand the work
precisely have occasioned an opinion that even those things which prove
true are dne to luck. But this is incorrect; for, such is not an inability
of the science but rather of those who handle it.
Then also, the majority, claiming validity in the name of this art for
another one whose purpose is finding,' deceive the ignorant by seeming
to foretell many things even about those matters that do not possess any
namre at all subject to prognostication; while to the more inquisitive
they equally provide an occasion for forming a judgment against those
things that do have a nature subject to prophecy. This is not as it ought
to be; for, one need not confute a philosophy when some of those
pretending to it are exposed as charlatans.
But for all that, it is clear that even if someone should approach the
astrological sciences^ as searchingly and as legitimately as possible, it

' tou porizein heneken. This may refer to horary astrology as an art of
discovery. In Greek geometry, this verb meant to furnish something which was
already present but merely needed to be found. Robbins has ‘for the sake of
gain,’ which we think is incorrect. He also, following Cardano, connects this
other art with the numerous other mantic arts. However, the objects of these
other arts are still intrinsically subject to prognostication, so we do not see how
they can be intended in this passage. However, preexistent things, which are
often the object of horary, are not intrinsically subject to prognostication per se.
^ malhemata.
 is possible for him to stumble, not because of any of the reasons
mentioned, but because of the nature of the subject itself and his
weakness in relation to the grandeur of his calling. For in general,
besides the fact that every study concerning the quality of matter is
conjectural and not affirmative, and especially one that is blended from
many dissimilars, it is furthermore the case that configurations of the
wandering stars can arise that resemble more or less closely the ancient
configurations (from which we adapt the prognostications observed for
them by our predecessors to the configurations that obtain for the
present), and these for long periods of time. But they are by no means
without variations, since a collective recurrence of all the bodies with
exactness in the heavens and with the earth'—unless one should hold
a vain opinion concerning the apprehension and comprehension of the
ungraspable—is completed either not at all, or at least not within a span
of time perceptible^ to a man, so that for this reason predictions
sometimes fail owing to the dissimilarity of the underlying examples.
Concerning the investigation, then, of the occurrences that take
place in the environing atmosphere, this alone would be the difficulty
since in this case no cause is taken into account along with the motion
of the heavens. But concerning genethliological investigations, and in
general those about the individual cause of each commixture, the
contributing causes and those which arise from the specific characteris¬
tic of the things being combined are seen to be neither small nor
arbitrary.
For, the differences of seed are most potent in relation to the
specific characteristic^ of the genus, since indeed if the environing
atmosphere and the horizon are assumed to be the same, each of the
seeds prevails in regard to fully impressing its appropriate universal
shape, for example, a man and a horse and others.'* * The places of birth.

' Robbins' translation has the earth moving here!

^ The quality of being perceptible can be predicated of a length of time
here because for the Greeks time was the motion of the heavens, which can be
perceived.

* This section enumerates the other factors, besides celestial ones that can
effect the development of something or someone. The first of these is the ‘seed’
which roughly corresponds to what we would call genetic potential. ‘Seed’ here
is not restricted to plant seeds, is a general term for that which controls the
 too, cause no small variations in the things which are being combined.
For, with the seeds being assumed to be the same also according to
genus (human, for example), and with the state of the environing
atmosphere the same, those who are born differ much both in body and
in soul as a result of the difference in the regions.' fn addition to these,
with all the above being assumed as indistinguishable, rearing and habit
contribute something toward the particular course of life,^ Unless each
of these things is distinctly taken together with the causes from the
environing atmosphere, even if it be tbe case that this certainly has the
greatest power (since the environing atmosphere becomes a contributing
cause for those very things being what they are, while they in no way
cause it),’ they can famish a great impasse for those who believe that
everything in such cases can be recognized from the motion of the
things in heaven alone, even those which are not entirely its responsibil¬
ity.
With these things being so, it would not be fitting to abolish the
whole of [this prognostic art] for the reason that such foreknowledge
may at times miss the mark (just as we do not reject the pilot's art
because it often trips up), but as with great promises, and so also in
divine ones, one must be content to welcome and believe what is
possible. Nor again would it be fitting for us as humans to require that
everything issuing from it hit the mark, but rather to join in appreciating
its beauty, even in those matters where it was not its responsibility to
supply all. And just as we do not fault physicians for speaking both
about the illness and the specific characteristics of the patient when they
examine someone, so also here it is not fitting to be vexed with those
who take for granted race, country, and rearing, or anything else that
has already occurred.

development of an organism. [RH]

' The second non-astrological factor is the place of birth as a region of the
earth with its own climate, cultural conditions and so forth. [RH]
‘ T.he third factor is the nature of the environment in which one is reared.
This is not, in other words, a system of complete astrological determinism.
[RH]
’ The factors listed above, which must be taken into consideration with
astrological effects, are also somewhat the product of those astrological effects
but not totally. [RH]

8
 3. That It Is Also Beneficial

We have made it fairly clear, then, in a summary fashion, how the goal
of prognostication through astronomy becomes possible, and that it may
extend only to occurrences in the environing atmosphere itself and the
things which accrue to man pursuant to such a cause—^these would be
in regard to the original capacities of powers and activities of the body
and soul, and what they experience chronologically, as well as longness
or shortness of life; furthermore, these would also concern as many of
the external matters as have an authoritative and natural involvement
with the principals, as acquisition and cohabitation have for the body,
and esteem and honor for the soul, as well their fortunes chronologi-

The remaining part of our task would be to inquire in a few words

about its usefulness, firstly, for those who make distinctions, by
considering in what manner and to what end we will understand the
value of its usefulness. For if it is in relation to the goods of the soul,
what would be more conducive to its welfare, joy, and satisfaction
generally than such foreknowledge, according to which we come to see
human and divine matters together?' And if it is in relation to the goods
of the body, such a mode of apprehending would recognize better than
any others what is appropriate and suitable to the capacities of each
commixture. But if it does not contribute toward wealth or reputation
or the like, it will be possible to say the same thing about all
philosophy. However, we may not justly condemn either the former
[astrology] or the latter [philosophy] on that account as we would be
relinquishing something which is useful for greater goods.
But to one who examines generally it would appear that those
finding fault with this apprehension for its uselessness are those who do
not look at any of the supreme reasons but only at this—that the
foreknowledge of what will always and in every way be is superfluous,
and this quite simply and indiscriminately. For, first of all, it is
necessary to consider that even for events that will necessarily result,
the unexpected is apt to cause delirious confusion and mad joy, while
foreknowing habituates and trains the soul to attend to distant events as

‘ Astrology as an evidence of the working out of divine will is perhaps one

of its most uplifting qualities. It is hard to see how anyone hut the most militant
materialist can be upset hy this. [RH]

9
 though they were present, and prepares it to accept each of the arriving
events with peace and tranquillity.'
Then, too, one need not believe that every single thing thus accrues
to man pursuant to a cause above as if it were ordained for each
individual from the beginning by some inescapable and divine ordinance
and resulted of necessity, there being not a single other cause able to
counteract it in the least. Rather, we should believe that it is the motion
of the heavens that is produced in accordance with a fate^ which is
divine and immutable, while the alteration of mundane things, in
accordance with a fate which is natural and mutable, takes its first cause
from above by accident^ and is concomitant'' with it.
We should also believe that some things do happen to men through
more general circumstances and not from the peculiar natural capacities
of each individual—as whenever they perish in great numbers from
conflagrations or plagues or deluges in accordance with great and
unpreventable changes of the environing atmosphere, since the lesser
cause always yields to the greater and stronger^—, while other things
happen, in accordance with the natural idiosyncracy of each individual,
through minor and random antipathies of the environing atmosphere.
For, with things being distinguished in this way, it is clear that both in
general and in particular, for all the occurrences that happen with a first
cause which is irresistihle and greater than every counteracting cause,
it is necessary that these always and in every way result. But for all
occurrences which are not so, those that meet with counteracting causes
can be easily reversed, while those that do not find them available do
indeed follow their primary natures, yet through ignorance® and by no

‘ Although we do not know that Ptolemy was a 1

Stoic sentiment. [RH]
^ heimarmene.
^ i.e., from the circumstances of things.
'* kata epakolouathesis. The idea seems to It whereas a fate
heimarmene is something allotted once and for all af
cause is something that pursues us.
® This is Ptolemy's answer to the problem of mass disasters. The general
condition takes precedence over the fate of the individual. [RH]
® agmian. [RH]

10
means through the necessity' of a powerful [fate].
One could observe that this same thing also happens for absolutely
everything that has natural origins. For, even of stones and plants and
animals, and furthermore of wounds and sufferings and illnesses, some
naturally cause something by necessity, but others [only] if none of its
contraries should counteract. One should believe, then, that even natural
philosophers predict what happens to men with foreknowledge of such
a kind, and not by coming forward with empty opinions, since some
things are unpreventable because the productive causes happen to be
many and great, while others allow of being reversed for the opposite
reason, just as any physician who is able to diagnose^ illnesses has
foreknowledge of those which always destroy and those which leave

For those matters which are able to turn out differently, one must
heed the genethlialogist^ when he says, for example, that to such and
such a commixture, with such and such a peculiar character of the
environing atmosphere, if the underlying proportions are changed in the
direction or more or less, such and such an affection will accrue to it,
as also [one would heed] the physician when he says that this sore will
spread and cause putrefaction, and the miner, for the sake of argument,
when he says that the lodestone attracts iron. For just as each of these,
if left to itself through ignorance of the counteracting causes, will
always and in every way result pursuant to the power of its primary
nature, but neither will the sore achieve the spreading or the putrefac¬
tion if it meets with the contrary treatment, nor the lodestone attract iron
when it is rubbed with garlic—and these preventatives themselves will
counteract naturally and by fate—so also for those matters of

‘ aitanke. [Addibonal by RH] Here we have an instance of a theme that

occurs within the Corpus Hermeticum, that in addition to one's irrevocable fate.
heimarmene, the individual is subject to additional fate which is caused by
ignorance, agnoia = cmangke. In Vettius Valens we discovered that this is mled
by Saturn.
This theme is developed very strongly in the passages that follow, that the
most compelling reason to employ astrology is to overcome that part of one's
fate that is due to anangke bom of agnoia even if one cannot do much about
heimarmene. [RH]
- semeiod. Literally, ‘to infer from signs.'
’ Natal astrologer.
 prognostication, if the things that will happen to men are unknown, or
if they are known and do not meet with counteracting causes, they will
always and in every way result following in the train of the first cause.
But if they are foreknown and obtain the use of remedies, again
naturally and by fate, they will be either completely fail to be generated
or made more moderate.
And in a word, since such a power is the same for the things
regarded as wholes and for those regarded as parts, one would wonder
why in the world all trust in the possibility of foreknowledge in
universal matters and in its usefulness for prevention—for the majority
agree that they have foreknowledge of the seasons and what the fixed
stars indicate' and the figurations of the Moon, and they take many
precautions for protecting themselves, giving heed to powers of cooling
for the summer and powers of warming for the winter, and generally
preparing their natures ahead of time for that which is temperate; and
furthermore, they watch what the fixed stars indicate for the safety of
the season's produce^ and for sailing departures, and they observe the
figurations of the Moon's light for their fullness in order to commence
breeding and planting, and no one ever makes allegations against them
of impossibility or uselessness—but on the other hand, for particular
matters arising from the commixture of the remaining specific properties
(for example, more and less wintry weather or burning heat), and for
the individual idiosyncrasies, some believe neither that foreknowing is
in this case possible, nor that there are many things that admit of being
prevented. And yet, since it is self-evident that if we should happen to
have pre-cooled ourselves against burning heat in general, we will be
less burned by it, like (measures] can act even against things that
increase some such commixture specifically to an excessive amount of
heat. But then, the cause of such an error is not only the difficulty and
strangeness of the foreknowledge of particulars, which in nearly
everything else instills distrust. But since, for the most part, the power
of counteraction does not allow of being joined with prognostic, the
difficulty is also due to the fact that, as the primary natures keep being
produced without impediment owing to the rarity of so perfect a

' Robbins has “the significance of the constellations,” which is totally

wrong. These djt the weather indications connected with the heliacal risings and
settings of the fixed stars.
^ ftdra, as an alternative for ta! horaia.
 disposition, this occasions the opinion that absolutely all events are
immutable and irresistible.
But just as it is the case with prognostic itself that even if it should
not be altogether infallible, at least the possibility of it has seemed
worthy of the most serious attention, so in the same fashion for the goal
of prevention, though it too is not therapeutic for everything, yet it is
fitting that it should be greeted and embraced and held of no mean
value for the several things—however few or minor they should be—in
which it is therapeutic.
Having come (so it seems) to these same conclusions, the
Egyptians, who have most advanced such capabilities of the art,
completely bound medicine to astronomical prognostic. For, they would
never have contrived certain evil-averting sacrifices and vigils and
therapies' for the universal and particular conditions that come on and
abide due to the environing atmosphere, if the opinion of the
unchangeability and irreversibility of the future had come into existence
among them. But now, in placing that which is capable of resisting
according to the concomitant natures in the second place of the
reckoning according to fate, they have conjoined to the prognostic
power a capacity for utility and benefit through what they call
iatromathematical [systems], in order that, on the one hand, by means
of astronomy, it may succeed in learning the qualities of the underlying
commixtures and the occurrences that will take place through the
environing atmosphere, and their special causes, since without the
assistance of this knowledge these remedies are liable to fail in most
instances, seeing that the same remedies are not in the right measure for
every body and affection; and on the other hand, by means of the
medical art, from the things which are properly sympathetic and the
antipathetic to each, they accomplish the goal'' by as much as possible
taking precautions against future sufferings and making therapies for

But let these matters be sufficiently formulated for our summary.

We will forthwith give an account in the introductory manner,
beginning from the specific characteristic of each of the heavenly bodies

' therapeia. Can also mean service paid to a god, which seems rather likely
this context. For some reason, Robbins has bowdlerized this entire phrase.
' diateled. In nice contrast to the astrological term apoteled.

13
that concerns the productive' itself, in accordance with the observations
by the ancients, once they have been made suitable for a natural manner
of inquiry, starting from the power of the wandering stars and of the
Sun and the Moon.

4. Concerning the Power of the Wandering Stars

The Sun is taken as having the active part' of its essence in heating and
in slightly’ drying. These become more easily perceptible to us than the
others,'* most of all because of the Sun's size and that which is obvious
about the seasonal changes, in as much as the more he approaches our
zenith, the more he so disposes us.
The Moon has a higher degree of her power in moistening because
of proximity to the earth (quite obviously) and the exhalation of
moisture, and she so disposes by the outright softening of bodies and by
causing them to putrify for the most part; while she also partakes
slightly of heating due to the illumination from the Sun.
The star of Kronos has a higher degree of its quality in cooling and
in slightly drying because it is the most distant, so it seems, from the
warmth of the Sun and, at the same time, from the exhalation of
moisture around the earth. But powers for this star and for the
remainder also establish themselves through the careful observation of
their figurations to the Sun and to the Moon, in as much as some of
these stars appear to cooperate [with the Sun and the Moon] in giving
a certain turn to the state of the environing atmosphere in the direction
of more or less, other stars a different turn.’
The star of Ares has a nature chiefly to dry and to burn.

' ‘The productive itself refers to the idea of production in the Platonic
sense of the word, idea. Each of the heavenly bodies participates in this idea in
its own specific manner.
’ Action is one of the proper attributes of an essence.
’ Throughout this section Robbins takes this adverb with the verb of the
main sentence (e.g., “and, to a certain degree, drying”), which is incorrect and
subtly changes the meaning.
" Most likely, the other active parts of its essence, not the other planets as
Robbins interprets it.
’ It is not clear from the context alone ■ different powers than the
ones assigned here are intended.
 appropriately both for the fiery nature of its color and for its proximity
to the Sun, since the solar sphere lies underneath it.
The star of Zeus has an active [part] of its power which is
temperate, between (as is also the case with its motion) what is cooling
in accordance with Kronos and what is burning in accordance with
Ares; for, it warms and moistens at the same time, and because its
warming [part] is the greater one beneath the underlying spheres, it
becomes productive of fertile winds.
And the star of Aphrodite is productive of the same things in
accordance with its temperate [activity], but in the opposite manner; for,
it warms' slightly due to its proximity to the Sun, but mostly it moistens
just like the Moon, and it [does this] by appropriating the exhalation of
moisture from the atmosphere environing the earth by means of the
magnitude of its own light.
The star of Hermes is, on the whole, taken to be sometimes drying
and absorptive of moisture because it is never distant in longitude from
the warmth of the Sun, and equally moistening at other times because
it lies upon the lunar sphere proximate to the earth; and it makes rapid
changes in both [states], filling with wind,’ as it were, by the keeness
of its motion in the vicinity of the Sun itself.

‘ It is worth noting that the “warming” of Ptolemy becomes cooling in the

Renaissance. The Renaissance astrologers thought that Venus was cold and wet.
IRH]^

’ peri. Literally, round about the Sun!

 5. Concerning Benefic and Malefic Planets

With these things being so, since of the four fluidities' two are the
fertile and productive ones, that of the hot and that of the wet (for,
everything is compounded and increased by them), while two are
destructive and passive, that of the dry and that of the cold (through
which all things are in turn separated and destroyed), the ancients
accepted two of the planets, the star of Zeus and the star of Aphrodite,
and the Moon as well, as being benefic because of being temperate and
having their surplus in the hot and the wet. But they accepted the star
of Kronos and the star of Ares as being productive of the opposite
nature, the one on account of its excessive coldness, the other on
account of its excessive dryness. And they accepted the Sun and the star
of Hermes as being capable of both because of the commonality of their
natures, and as changing in keeping with that planet which they should
happen to be attending.

6. Concerning Masculine and Feminine Planets

Again, since the primary genera of natures are two, the masculine and
the feminine, while, of the powers mentioned above, that of the wet
essence happens to be especially feminine (for, in general this part is
innate to greater degree in all females, but the others are more in
males), they have fairly handed down to us that the Moon and the star
of Aphrodite are feminine because of having their excess in the wet.

‘ chmna. Evidently used because the four primary qualities “flow” into
each other. Robbins translates this as ‘humors.’ But the present word is neuter,
and the word for humor as a physiological term (chumos) is masculine. In any
case, Ptolemy could not be talking about humors here because they are
compounds of the primary qualities taken two by two, and are not identified
with the qualities individually (as far as we know at this time). [Additional by
RH] From here on in Book I Ptolemy uses these four quabties exclusively and
never refers to the elements that became so dominant in later astrology.
Unfortunately later astrologers consistently converted Ptolemy's “wet” to
“water,” “cold” to “earth.” “hot” to “fire” and “dry” to “air.” The problem is
that according to Aristotelian philosophy Water = Cold and Wet, Earth = Cold
and Dry, Fire = Hot and Diy, and Air = Hot and Wet. Or if one uses the Stoic
system of elements, one gets Water = Wet. Earth = Dry, Fire = Hot, and Alt =
Cold. What astrologers did was correct according to neither system of elements.

16
 But the Sun, the star of Kronos, the star of Zeus, and the star of Ares
are traditionally masculine. And the star of Hermes is common to both
genera, in accordance with which he is productive equally of the dry
essence and the wet essence.* *
And they say that the stars are being made masculine and feminine
during their figurations to the Sun. For, while they are east** relative to
the Sun and preceding** him, they are becoming masculine,'* but while
they are west^ relative to him and following'’, they are being made
feminine. This also happens during their figurations relative to the
horizon. For, in the figurations from rising up to culminating, or from
setting up to anti-culmination under the earth, they are becoming
masculine, since they are eastern;’ but in the remaining two quadrants
they are being made feminine, since they are western.*

7. Concerning Diurnal and Nocturnal Planets

Similarly, since the two most conspicuous of the intervals which make
up time are these, and the interval of the day happens to be more

' This is not as clear as one would like, but the text does appear to be
saying that Hot = Masculine, Wet = Feminine, Dry = Masculine, and Cold =
Feminine. If Ptolemy is completely in accord with .standard Aristotelianism in
which Hot and Cold are both active, whereas Wet and Dry are both passive,
then Ptolemy here classifies Hot = Active & Masculine, Cold = Active &
Feminine, Wet = Passive & Feminine, and Dry = Passive & Masculine. If this
analysis is correct it has all manner of interesting symbolic consequences for
astrology. [RH]
’ hedios pros Ion helion. Also called ‘matutine.’ The expression ‘oriental
of the Sun,’ which seems to have the same application, may have originated in
a confused translation of the present phrase.
* That is, earlier than the Sun in the order of the zodiac.
“ In both this and the next phrase, the reader should understand that the
masculinization and feminization of the planets is on top of the planets' intrinsic
nature. They do not suddenly change sex. [RH]
* hesperios pros ton helion. Also called ‘vespertine.’ Similar remarks can
be made about the expression ‘occidental of the Sun’ as in the note above.
‘ That is, later than the Sun in the order of the zodiac.
’ apelidtikos. Unequivocally refers to a direction in this context

* libukos. Unequivocally refers to a direction here.

masculine because of the heat and vigor in it, but night is more
feminine because of its moisture and gift of rest, they have accordingly
handed down that the Moon and the star of Aphrodite are nocturnal, but
that the Sun and the star of Zeus are diurnal, and the star of Hermes
common in regard to these, being diurnal in the morning figure and
nocturnal in the evening figure.’ And they also assigned to each of the
sects the two planets of the destructive essence, not however for the
same physical reasons but for the opposite ones. For, when stars that are
similar to stars of a good mixture become familiar^ with them, they
make their beneficial character greater, though when unfamiliars’’ to the
destmctive stars hold intercourse'* with them, they undo much of the
affliction.’ Whence, since the star of Kronos is productive of cold, they
apportioned it to the heat of day. But since the star of Ares is dry, they
apportioned it to the moisture of the night. For, thus each star, in
meeting with due measure by mixture, is made akin‘ to the sect that
provides the tempering.

8. Concerning the Power of the Figurations Relative to the Sun

Yet now, also by means of their configurations to the Sun, the Moon
and three’ of the planets assume the more and less in their proper
powers. For, the Moon, from its rising up to the first quarter, is

' The preceding references to figures are to the Greek word, schema, and
the phrasing is translated literally. However, we and virtually everyone else
assume that morning figure = morning star and evening figure = evening star.
Also Ptolemy in the Phases defines ‘phase’ as a ‘figure’, so that we can
mentally substitute ‘phase’ for ‘figure’, which makes it even clearer. [RH]
’ oifeio. Used here as a present passive participle.

'* meignumi. Used here as a present passive participle.

’ This implies an interesting definition of what other astrologers call
“benefic” and “malefic.” A benefic is a planet which improves its nature when
that nature is reinforced, whereas a malefic is a planet whose nature is
improved when it is counteracted. [RH]

’ Superior planets. Mars, Jupiter and Saturn. We have no clear basis in this
text for assuming that Mercury and Venus do anything comparable. They may
be too close to the Sun to vary in this way. [RH]

18
increasingly' more productive of moisture, from first quarter to whole
moon, of heat, from whole moon up to second quarter, of dryness, and
from second quarter up to concealment, of coldness.
And the wandering stars that are eastern^ are increasingly more
productive of moisture from their rising^ up to the first station, of heat
from the first station up to the acronycal rising,'* of dryness from the
acronycal rising up to the second station, and of coldness from the
second station up to setting.^
And it is clear that as the planets commingle with each other they
create a great variety of differences of quality in our environing
atmosphere, with the specific power of each planet prevailing for the
most part, but [the power] being changed quantitatively by the power
of the ones being configured.

' kata ten auxesis. [Additional by RH] This is one of those seeminlngly
trivial items which in fact lies at the basis of a fundamental misunderstanding
of Ptolemy. As rendered in most translations, based in part on incorrect
emendations of the original text, Ptolemy has seemed to say that the whole first
quarter of the Moon is wet, the second quarter hot, the third quarter dry and the
last quarter cold. But if the Greek is interpreted correctly Ptolemy is saying
something quite different. He is saying that wetness increases as the Moon
moves toward the first quarter until it is the predominant quality. Then in the
second quarter heat increases until it is the dominant quality. In the third quarter
it is the same with dryness and in the last with cold. We have here not four
boxes containing qualities but four phases in the continuous ebb and flow of the
four qualities. Furthermore in section 10 we discover that the seasons have the
same ebb and flow of qualities. However, later astrologers converted the
increasing wemess of the first quarter phase of the Moon to a constant level of
airiness. And they did the same with the wetness of the spring. By this means
they equated the 90° of the lunar cycle with spring. However, if the wetness
increases through the first 90° then cold must predominate at the beginning.
This means that the New Moon cyclically equates to the Sun at 0° Capricorn
as a cold point not to the Sun at 0° Aries as a wet point. This may be one of
the most fundamental misunderstandings of Ptolemy that has ever occurred with
tragic consequences for weather forecasting and mundane astrology. The reader
should also note that this corrected correlation is theoretically consistent and
conforms to modem studies of biological clocks.
‘ eastern with respect to the Sun, i.e. morning stars. [RH]
^ Heliacal rising. [RH]
Rising at sunset. [RH]
^ Helical setting. [RH]

19
 9. Concerning the Power of the Fixed Stars

As it is next in order to run through the natures of the fixed stars with
regard to what they produce on their own, we will set out the specific
characteristics observed for them by explaining their similarity to the
natures of the wandering stars. And first of all, the natures of the stars
that occupy the formations around the ecliptic circle itself.
The stars in the head of Aries, then, have a productive effect which
is mixed similarly to the power of Ares and the power of Kronos; those
in the mouth, similarly to the power of Hermes and slightly like that of
Kronos; those in the hind foot, similarly to the power of Ares; and those
in the tail, to that of Aphrodite.
Of the stars in Taurus, those upon the line cutting it off have a
mixture like the star of Aphrodite and slightly like that of Kronos; those
in the Pleiades, like the Moon and the star of Ares; of those in the head,
the bright and somewhat reddish star of the Hyades (called the Torch')
has a mixture like the star of Ares, while the remainder like the star of
Kronos and slightly like Hermes; and those in the points of the horn,
like the star of Ares.
Of the stars in Gemini, those upon the feet share a similar quality
with the star of Hermes and somewhat with the star of Aphrodite; the
bright stars in the thighs, with the star of Kronos; of the two bright stars
in the heads, the one in the preceding head (also called the star of
Apollo^) shares with the star of Hermes, while the one in the following
head (also called the star of Heracles'* *) with the star of Ares.
Of the stars in Cancer, the two upon the feet produce the same
action as the star of Hermes and somewhat the same as the star of Ares;
the stars in the claws,as the star of Kronos and the star of Hermes; the
cloud-like cluster in the breast (called the Manger'), as the star of Ares
and the Moon; and the two on either side of it (called the Asses), as the
star of Ares and the Sun,
Of the stars in Leo, the two upon the head cause a similar [effect]
as the star of Kronos and slightly as the star of Ares; the three stars in

‘ Aldebaran, [RHl
^ Castor. [RH]
* Pollux. [RH]
'• The Scales of Libra. See page 21, note 1. [RH]
^ Praesaepe. [RH]

20
 the throat, as the star of Kronos does and slightly as the star of Hermes;
the bright star upon the heart (called Regulus), as the star of Ares and
the star of Zeus; the stars in the hip and the bright star upon the tail, as
the star of Kronos and the star of Aphrodite; and the stars in the thighs,
as the star of Aphrodite and slightly as the star of Hermes.
Of the stars for Virgo, those in the head and the one upon the tip
of the southern wing have a productive [effect] like the star of Hermes
and slightly like the star of Ares; the remaining bright stars of the wing
and those along the girdles, like the star of Hermes and slightly like the
star of Aphrodite; the bright star in the northern wing (called
Vindemiatrix), like the star of Kronos and the star of Hermes; the
so-called Spica, like the star of Aphrodite and slightly like the star of
Ares; and the stars in the tips of the feet and the train of the robe, like
the star of Hermes and slightly like the star of Ares.
Of the Claws of Scorpio,' the stars at their tips^ dispose in the same
manner as the star of Zeus and in somewhat the same manner as star of
Hermes, while the stars in the middle dispose in the same manner as the
star of Kronos and in somewhat the same manner as the star of Ares.
Of the stars in the body of Scorpio, the bright stars in the forehead
cause the same [effect] as the star of Ares causes and somewhat the
same as the star of Kronos causes; the three stars in the body, the
middle one of which is reddish-brown and fairly bright (and is called
Antares), as the star of Ares does and somewhat as the star of Zeus; the
stars upon the joints, as the star of Kronos does and somewhat as the
star of Aphrodite; the stars upon the sting, as the star of Hermes and as
the star of Ares; and the following cloud-like cluster, as the star of Ares
and the Moon.
Of the stars around in Sagittarius, those upon the point of the arrow
have a productive [effect] like the star of Ares and the Moon; those in
the bow and the hand-grip, like the star of Zeus and the star of Ares;

‘ Alternative name for Libra. [Additional by RH.] Among many Greek

authors, including Ptolemy, it was conventional to consider Libra as the claws
of Scorpio. Many modem astrologers have regarded thi.s as an indication that
Libra is a relatively recent constellation made by splitting the claws off the
scorpion. However, it appears more likely that this is simply an alternative
tradition. Scales in approximately the same location among the stars as Libra
are to be found in early Mesopotamian sources.
^ Alpha and Beta Librae, the Scales. [RH]

21
 the cluster in the face, like the Sun and the star of Ares; those in the
shoulder-blades' and back, like the star of Zeus and slightly like the star
of Hermes; and the quadrangle upon the tail, like the star of Aphrodite
and slightly like the star of Kronos.
Of the stars in Capricorn, those upon the horns act in the same
fashion as the star of Aphrodite and in slightly the same fashion as the
star of Ares; the stars in the mouth, in the same fashion as the star of
Kronos, and slightly like the star of Aphrodite; those in the feet and in
the belly, as the star of Ares and the star of Hermes; and the stars upon
the tail, as the star of Kronos and the star of Zeus.
Of the stars in Aquarius, those in the shoulders dispose similarly to
the star of Kronos and to the star of Hermes, together with those in the
left arm and in the cloak; the stars upon the thighs, more like the star
of Hermes, less like the star of Kronos; and the stars in the flow of
water, similarly to the star of Kronos and somewhat so to the star of
Zeus.
Of the stars in Pisces, those in the head of the southern fish act the
same as the star of Hermes and somewhat the same as the star of
Kronos; the stars in the body, as the star of Zeus and the star of
Hermes; the stars upon the tail and upon the southern cord, as the star
of Kronos acts and somewhat as the star of Hermes does; the stars in
the body and in the spine of the northern fish, as the star of Zeus does
and somewhat as the star of Aphrodite; the stars in the northern cord,
as the star of Kronos and the star of Zeus; and the bright star upon the
knot, as the star of Ares and somewhat as the star of Hermes.

Concerning the Formations farther north than the Zodiac

Of the formations farther north than the zodiac, the bright stars in Ursa
Minor have a quality like the star of Kronos and somewhat like the star
of Aphrodite.
The stars in Ursa Major, like the star of Ares.
The stars in the cluster of Coma Berenices beneath the tail of the
Bear, like the Moon and the star of Zeus.
The bright stars in Draco, like the star of Kronos and the star of

has the Greek word for ‘cloak’ here.

Zeus.‘
The stars in Cepheus, like the star of Kronos and the star of Zeus.
The stars in Bootes, a quality like the star of Hermes and the star
of Kronos; but the bright and reddish-brown star called Arcturus, like
the star of Ares and the star of Zeus.
The stars in Corona Septentrionalis, like the star of Aphrodite and
the star of Hermes.
The stars for the Geniculator, like the star of Hermes.
The stars in Lyra, like the star of Aphrodite and the star of Hermes.
And the stars in Cygnus similarly.
The stars for Cassiopeia, like the star of Kronos and the star of
Aphrodite.
The stars for Perseus, a quality like the star of Zeus and the star of
Kronos; but the cluster in the hilt of the sword, like the star of Ares and
the star of Hermes.
The bright stars in Auriga, like the star of Ares and the star of

The stars for Ophiuchus, a quality like the star of Kronos and
somewhat like the star of Aphrodite.
The stars in his serpent, like the star of Kronos and the star of

The stars for Sagitta, a quality like the star of Ares and somewhat
like the star of Aphrodite.
The stats in Aquila, like the star of Ares and the star of Zeus.
The stars in Delphinus, like the star of Kronos and the star of Ares.
The bright stars for Pegasus, like the star of Ares and the star of
Hermes.
The stats in Andromeda, like the star of Aphrodite.
And the stars in Triangulum, tike the star of Hermes.

Concerning the Formations farther south than the Zodiac

Of the stars in formations farther south than the zodiac, the bright star
in the mouth of Pisces Australis has an action like the star of Aphrodite
and the star of Hermes.
The stars in Cetus, like the star of Kronos.

‘ The Greek text of Robbins has the planet Ares associated with Draco as

23
 Of the stars in Orion, those upon his shoulders have an action like
the star of Ares and the star of Hermes; but the remaining bright stars,
like the star of Zeus and the star of Kronos.
Of the stars in Eridanus, the last and bright star, like the star of
Zeus; but the remaining stats, like the star of Kronos.
The stars in Lepus, like the star of Kronos and the star of Hermes.
Of the stars in Canis, the others, like the star of Aphrodite; but the
bright star in his mouth, like the star of Zeus and somewhat like the star

The bright star in Procyon, like the star of Hermes and somewhat
like the star of Ares.
The bright stars for Hydra, like the star of Kronos and the star of
Aphrodite.
The stars in Crater, like the star of Aphrodite and somewhat like
the star of Hermes.
The stars in Corvus, like the star of Ares and the star of Kronos.
The bright stars in Argo, like the star of Kronos and the star of
Zeus.
Of the stars in Centaurus, the ones in the human body, like the star
of Aphrodite and the star of Hermes; but bright stars in the horse, like
the star of Aphrodite and the star of Zeus.
The bright stars in Lupus, like the star of Kronos and somewhat
like the star of Ares.
The stars in Ara, like the star of Aphrodite and somewhat like the
star of Hermes.
And the bright stars in Corona Australis, like the star of Kronos
and the star of Hermes.
The individual powers of the fixed stars, then, under the
observations of the ancients, happen to be such as these.

10, Concerning the Seasons of the Year

And there being four seasons of the year, which are spring, summer,
autumn, and winter, the spring has its excess in the wet because of its
diffusion during the past cold, and with the heat just beginning. The
summer has its surplus in the hot because of the proximity of the Sun
to our zenith; the autumn has its excess in the dry because of the
sucking up of the waters during the burning heat. And the winter has its
surplus in the cold because the Sun is farthest removed liom our

24
 For this reason, there being no single beginning of the zodiac by
nature as it is a circle, they postulate that the twelfth-part starting from
the spring equinox, that of Aries, is also the starting point of them all,
making the wet excess of the spring be the initial cause^ of the zodiac,
as though of a living thing, and making the remaining seasons [the
causes] for what comes next [in the zodiac]. This is because the first
age of all living things, almost like the spring, has a surplus of wetness,
being tender and still delicate. And the second age, which is up to the
prime of life, has its surplus in the hot, almost like the summer. And
third age, which is already past the prime and at the beginning of decay,
already has its surplus in the dry, almost like the autumn. And the last
age, which is near dissolution, has its excess in the cold, as does the

11. Concerning the Power of the Four Angles

Similarly,^ too, there being four places and angles of the horizon, from
which the winds blowing generally also have their origin, the place in
the oriental regions has its surplus, too, in the dry because when the
Sun comes to he upon it, whatever was made wet from the night then
first begins to be made dry; and the winds that blow from it, which we
more commonly call Apeliotes' are without moisture and drying. The
place in the region of midday is itself the hottest because of the fiery
heat of the culminations of the Sun, and because, in accordance with the
inclination of our inhabited world, these culminations incline more

' Note that starting with spring the sequence of qualities is Wet, Hot, Dry
and Cold. This is different from the day cycle as described further on. [RH]
^ prokaiarktikos. This word indicates much more than a merely convenient
spatial origin; it is here implied that the spring the originating cause of the
overall qualitative character of the zodiac. This would seem to reduce the
importance of the zodiac itself to that of a marker for the position of the Sun
(and to a lesser extent the other planets) and the seasonal changes brought about
thereby! Remember that Aristotle himself regards the Sun as the primary cause
of all sublunary change.
’ Here in the diurnal cycle we find that, starting with dawn, the sequence
of qualities is Dry, Hot, Wet, Cold. This is traversing the cycle of qualities in
the reverse direction from the year cycle in the previous section. [RH]
‘ Literally, ‘the wind from the Sun.’

25
 toward the region of midday;' and the winds that blow from it, which
we commonly call Notos, are hot and productive of swelling.^ The place
in the occidental regions is itself wet because when the Sun comes to
be upon it, whatever was dried out’ from the day then first begins to be
made wet; and the winds carried from it, which we more commonly call
Zephyrus, are fresh and moistening. The place in the regions of the
Bear" is itself the coldest because in accordance with the inclination of
the inhabited world, the culminations of the Sun, which are the causes
of heat, are far removed from it, as is the case when the Sun is
anticulrmnating; and the winds blowing from it, which are commonly
called Boreas, are truly cold and compressive,’
The distinguishing of these matters is useful for being able to judge
every turn* * that the commixtures’ take on every occasion. For, it is easy
to see that since the productive [part] of the power of the stars in a
certain sense alters its course by means of such conditions of season or
age or angle, and in congenial* conditions they have a quality which is
more unmixed and an actualization which is stronger (for example, in
hot conditions those which are productive of heat have this nature, in
cold conditions those productive of cold), while in the opposite
conditions they have a quality which is mixed and an actualization
which is weaker (as those productive of heat in cold conditions and
those productive of moisture in dry conditions and in the others
similarly according to the proportion of the quality commixed with the

' mesembria. That is, the south.

’ plerdtikos.
’ passive from anapopino. Literally, ‘what was not drunk off;’ that is, what

* That is, Ursa Major.

’ puknQtikos.
’ That is, how they change.
’ sunkrasis. Robbins has ‘temperatures’ here, which is totally inconsistent
with Ptolemy's usage in this book.

^ This amounts to a system of dignities in which planets are reinforced or

inhibited in their expression by the qualitative nature of the sign, quadrant of
the year or quadrant of the mundane sphere in which they find themselves. This
is an idea that was not widely developed by any sources with which we are
famihar, but it warrants inquiry. [RH]

26
 12. Concerning Tropical, Equipartite, Solid, and Bicorporeal
Zoidia

With these things set forth, it would be in order to adjoin the traditional,
specific natural characteristics of the zodiacal twelfth-parts themselves.
Now, the more general mixtures for each of them are analogous to the
seasons which arise in them, but some of their peculiarities are also
established from their congeniality' with the Sun and the Moon and the
stars, which we will recount in the following sections, setting first the
powers of the twelfth-parts themselves alone in their purity, regarded by
themselves and in relation to each other.
The first distinctions, then, are of the so-called u-opical, equipartite,
solid, and bicorporeal twelfth-parts. Now, two are tropical, the first
thirt>' degree interval from the summer tropic, that of Cancer, and the
first from the winter tropic, that along Capricorn. These have received
their names from an accident;' for, the Sun turns when he comes to be
at the beginnings of them, reversing in the opposite direction of his
latitudinal passage, causing summer in Cancer and winter in Capricorn.
And two are called equipartite, the first twelfth-part from the spring
equipartition, that of Aries, and the one from the autumn equipartition,
that of the Claws.' These, again, have been named from an accident,
since when the Sun comes to be at the beginning of them, he makes the
nights everywhere equal to the days.
Of the remaining eight twelfth-parts, four are called solid, and four
are called bicorporeal. And those following the tropical and equipartite
twelfth-parts are solid, Taurus, Leo, Scorpio, and Aquarius, since the
wetness, hotness, dryness, and coldness of the seasons that begin in
those preceding twelfth-parts bear down upon us more firmly'* when the
Sun comes to be in these twelfth-parts, not because the conditions
naturally arising at that time are more unmixed, but rather after we have
already continued a long time in them, we also for that reason perceive

' oikf.iosis.
' This is ‘accident’ meaning not essential or intrinsic. In modem language
this is almost the same as a coincidence. Here Ptolemy is explicitly divorcing
the sigits from the constellations. [RH]
' Libra. See page 21, note 1. [RH]
'* steredteron. This gives us a somewhat better idea of how to understand
the ‘solidity” of these zoidia.

21
 their power more sensibly.*
Those following the solid twelfth-parts are bicoiporeal, Gemini,
Virgo, Sagittarius, and Pisces because of being in between the solid and
tropical and equipartite twelfth-parts, and, as it were, sharing the
specific natural characteristics of the two states of weather at their ends
and at their beginnings.^

13. Concerning Masculine and Feminine Zoidia

Again, they similarly assigned sbt of the twelfth-parts to the masculine

and diurnal nature, and six to the feminine and nocturnal namre. The
order given to them was every other one because day is always coupled
to night, and female is always found close to male. With the beginning
taken from Aries for the reasons we have said, and similarly also with
the male holding the first position since indeed the active is foremost
over the passive in power, the twelfth-parts Aries and the Claws^ were
thought to be masculine and diurnal since indeed the equipartite circle
drawn through them produces the foremost and most powerful
movement of the whole. And the next twelfth-parts in sequence were
thought to follow in order every other one, as we said.
Some, however, use a series of masculine and feminine twelfth-
parts and make the beginning of the masculine from the rising
twelfth-part, which they call “marking the hour." For, just as a few take
the beginning of the tropics from the lunar zoidion because it makes a
quicker turn than the others, so also they take the beginning of the
masculines from the twelfth-part marking the hour because it is farther

' The reader should note that the logic of either solid or fixed has no
connection with the symbolism of the constellations. It has meaning only in the
context of a seasonal zodiac. Yet this was in his time a traditional classification.
This strongly indicates that the Greek astrologers were thinking tropically
whatever they were doing with measurements. [RH]
These divisions clearly correspond to the modem quadruplicities,
although the members of these classifications do not seem to be regarded a
unity as is the case with the trigons or triplidties. It is also interesting to see
that the “mutabihty” of the bicorporeal signs is here not something shared as
a quality by the whole zoidion, but consists in its having a different character
at opposite ends.
^ Libra. See page 21, note 1. [RHJ

28
east. And some, similarly, again make u.se of the order of every other
one; others divide into whole quadrants and believe the quadrant from
the Horoskopos up to the Midheaven and the one conversely from the
descendent up to the Midheaven under the earth to be eastern and
masculine, while the remaining two quadrants are western and feminine.
They have also adapted other appellations to the twelfth-parts from
the shapes in them. I mean, for example, ‘quadruped,’ ‘terrestrial,’
‘dominant,’ ‘fertile,’ and the like, which, being self-explanatory and
self-evident, we think it superfluous to recount in detail, since the
quality arising from such types can be set forth in whichever of the
predictions it should seem useful.

14. Concerning the Twelfth-Parts that Are Configured

Those parts of the zodiac are in the first place congenial to each other
which configure with each other.
These are all those which have a diametrical interval, containing
two right angles and six twelfth-parts and 180 degrees; and all the ones
which have a triangular interval, containing one and a third right angles
and 4 twelfth-parts and 120 degrees; and all the ones said to square,
containing one right angle and three twelfth-parts and 90 degrees; and
all the ones that make a hexagonal interval, containing two-thirds of a
right angle and 2 twelfth-parts and 60 degrees.
We may learn the rea.son why only these intervals were traditionally
accepted from the following. Now, the rationale for the diameter is
self-evident since indeed it causes meetings upon a straight line. And if
we take the two greatest fractions and superfractions' that are in
harmony, after the fractions one-half and one-third are taken of the
diameter of two right angles, the partition into two results in the interval
of a square, while that into three results in the interval of a hexagon and
a triangle. And after the superfractions one and one-half and one and

' epimorion. Literally, a part upon (i.e., in addition to) a whole. Also called
a ‘superpaiticular’ from the Latin. [Additional by RH] Whereas regular fractions
are parts of unity (1), superfractions are unity plus a fraction.
^ hemiolios. Also called ‘sesquialter’ from the Latin. The superfraction 1 'h

29
one-third' are taken of the square of one right angle, the superfraction
one and one-half makes the interval of the square in relation to that of
the hexagon, while again the superfraction one and one-third makes the
interval of a triangle to that of the square.
Yet,^ of these configurations, triangles and hexagons are called
harmonious because they are set together from twelfth-parts of the same
genus, either entirely of masculine ones or entirely of feminine. But
squares and diametrical oppositions are disharmonious because they take
their interval in such a way as to set twelfth-parts of the same genus
counter to each other.^

15. Concerning Zoidia that Command and in Like Manner Obey

Similarly, those sections figured at an equal interval from the same

equipartite point"^ (or from the other one as well) are said to be
commanding and obeying because of their ascending and descending in
equal times and being upon equal parallels.^ And of these the ones in
the summer semicircle are called commanding and those in the winter
semicircle obeying because when the Sun comes to be in the former, he
makes the day longer than the night, while in the latter shorter.

' epitritos. Also called ‘sesquitertian’ from the Latin. The superfraction 1 'h

‘ mentoi. This particle indicates that the upcoming paragraph will give
Ptolemy's own preferred reason for the harmonious and disharmonious character
of the traditional configurations. His reasoning follows the “natural method,”
that is, the method of Aristotelian natural philosophy which is most appropriate
for material quality.
^ The Greek uses two senses of the antithesis. Interpreting this usage, the
Greek seems to be saying that the square blocks the synthesis that would come
from a trine or sextile, while the opposition sets two harmoniously related signs
in opposition to each other. [RH]
isemerinos semeion. That is, equinoctial point. Here the noun clearly
means ‘point’ instead of ‘sign,’ as in common mathematical usage.
^ i.e. parallels at the same distattce but opposite side.s of the equator. Were
they parallel on the same side, Ptolemy would have said ‘same parallel’, not
‘equal parallel’. [RH]

30
 16. Concerning Zoidia that See and Are Equipollent to Each
Other

Again, they say that parts equally distant from the same tropic point' (or
from the other one as well) are equipollent to each other because when
the Sun comes to be in each of them, he produces days equally as long
as the days, nights as the nights, and equally long intervals of the proper
hours.^ And these are said to see each other both for the aforesaid
reason and since indeed each of them rises from the same parts of the
horizon and sets in the same parts.’

17. Concerning Unconnected Zoidia

Segments are called unconnected"' and alienated’ whenever they simply

do not have a single one of the aforementioned relationships of mutual
familiarity.’ These are the ones that do not happen to belong to either
the commanding or obeying zoidia, or the seeing or equipollent zoidia-,
and furthermore, they are those which, arising either after one or after
five twelfth-parts, are taken to have absolutely no share in the four
configurations set out (that of the diametrical opposition, the triangle,
the square, and the hexagon), since indeed those which arise after one’
are, as it were, averted from one another, while those which arise after
five* * divide the whole circle into unequal parts, though the other
figurations make equal divisions of the perimeter.

' tropihos semeion. That is, solstitial point.

* That is, the seasonal hours obtained by dividing the entire period of day
(or night) into twelve equal hours.
’ The traditional classification that is lacking in Ptolemy is that of
like-engirding zoidia icf. Paulus section 12), namely, those which are the houses
of the same planet.
* asundetos.
’ apellotridmenos.

’ The semi-sextile.
* The quincunx or inconjuncL

31
 18. Concerning the Houses of Each Star

The planets, too, are affiliated* to parts of the zodiac through their
so-called houses, trigons, exaltations, boundaries, and such like. And the
matter concerning the houses has the following nature. Since the most
northern of the 12 zoidia are Cancer and Leo, which in drawing closer
than the others to our zenith thereby happen to be more able to procure
heat and warmth, they portioned out these two as houses to the greatest
and most authoritative planets, that is, to the lights, with Leo going to
the Sun since it is a masculine zoidion, and Cancer going to the Moon
since it is feminine. And accordingly, they laid down that the semicircle
from Leo up to Capricorn was solar, while the semicircle from Aquarius
to Cancer was lunar, in order that in each of the semicircles one zoidion
could be apportioned to each of the five planets appropriately,^ the one
being figured in relation to the Sun, and the other in relation to the
Moon, in keeping with the spheres of their motions and their natural
characteristics.
For, to the star of Kronos, as it is more cooling in its nature in
accordance with the contrariety of heat,** and as it occupies the highest
zone far from the lights, were given the zoidia diametrically opposite
those of Cancer and Leo—that is, Capricorn and Aquarius—also
because of the cold and wintry weather happening in these twelfth-parts,
and furthermore because the diametrical configuration is disharmonious
for beneficence.
And to the star of Zeus, as it is temperate and under the sphere of

' This is a passive form of sunoikeiod, which literally means ‘to bind in
kinship,’ but more generally means 'to affiliate.’ Note that when Ptolemy Uims
to a discussion of the relationships of the planets to the zoidia, he uses this verb
rather than the verb oikeiod. which he had used when discussing the
relationships of the zoidia to each other. In the passive, sunoikeiod may mean
either to be in the condition of kinship with something, or else to be bound into
tliis condition. Because of this ambiguity, it is not clear from the present context
alone whether the planet is akin to a part of the zodiac ahead of time, or is only
adapted to the nature of the zoidion through its residence there. However, we
believe that this sudden emphasis on the prefix sun indicates that the planet is
understood to play the latter subordinate role. See the General Note in the
translator’s preface.

** Which is, of course, the

 Kronos, were given the two zoidia adjacent to the preceding ones,
Sagittarius and Pisces, which are windy and fertile and in a triangular
interval with the lights, which is that of a harmonious and benefic
configuration.
And next, to the star of Ares, as it is mote drying in its nature and
as it occupies the sphere under Zeus, again were given the twelfth- parts
adjacent to the former and having a similar nature, Aries and Scorpio,
making a square interval with the lights in keeping with its destructive
and disharmonious quality.
And to the star of Aphrodite, as it is more temperate and is under
the sphere of Ares, were given the two zoidia adjacent to the former
which are most fertile, the Claws' and Taurus, since they observe the
harmony of the hexagonal interval, and since this star is at most no
more than two twelfth-parts apart from the Sun on either side.
And finally, to the star of Hermes, as it never distant from the Sun
by more than one twelfth-part on either side, and as it is beneath the
other spheres while being in a certain sense closer to both the lights,
were given the remaining two twelfth-parts contiguous to the houses of
the former, that is, Gemini and Virgo.

19. Concerning Trigons

And the [planetary] affiliation relative to trigons happens to be such as

the following. Since the trigonal and equilateral shape is most
harmonious with itself, and" the zodiac is bounded by three circles (the

‘ Libra. See page 21, note 1. [RH]

^ Robbins takes the clause introduced by ‘and’ as the consequence of the
first clause, translauiig kai by also, and then makes a deprecating remark
about numerological reasoning. Although this is grammatically possible, we do
not think it is correct, and have taken ‘kai’ as a coordinate conjunction.
[Additional by RH] The difference between our rendition of this passage and
the Robbins is that Robbins makes the three circle reference seem to be
somewhat gratuitous. However if one makes the ‘kai’ an ‘and’ rather than an
‘also’, it connects the three circles to the triplicities as a cause of the triplicities'
existence rather than an inrelevant numerological device. In other words the text
argues that there are triplicities not only because of the stability of the triangle,
but also because in each of these triplicities there is one sign nearest the tropic
of Cancer, one near the equator (equipartite circle) and one nearest the tropic
of Capricorn. It is seems as if virtually no statement is irrelevant or superfluous

33
 equipartite circle' and the two tropics), while its 12 parts are divided
into 4 equilateral trigons, the first trigon, which is through the zSidia of
Aries and Leo and Sagittarius, since it is composed of three masculine
zoidia and contains the houses of the Sun and Zeus and Ares, was given
to Zeus and the Sun, Ares being out of the solar sect. The Sun assumes
the first co-rulership^ of it by day, while the star of Zeus assumes it by
night Also, Aries is nearer the equipartite circle, Leo tlie summer
tropic, and Sagittarius the winter tropic. This trigon is made principally
northern through the co~rulership of Zeus, since indeed this planet is
fertile and windy, appropriately for the winds from the north. However,
owing to the house of Ares, it takes on a certain admixture of the west
and is appointed the northwest, since indeed the planet of Ares is
productive of such winds because of its lunar sect and the feminine
character of the Occident.^
The second trigon, which is through the zoidia of Taurus and Virgo
and Capricorn, is composed of three feminine zoidia. Accordingly, it
was given to the Moon and to Aphrodite, its ruler by night being the
Moon, but by day the star of Aphrodite. Also, Tauras is nearer the
summer circle, Virgo the equipartite circle, and Capricorn the winter
one. This trigon becomes principally southern through the rulership of
Aphrodite, since indeed this star is productive of similar winds through
the heat and moisture of its power. However, by receiving in addition
an admixture of the east (because the house of Kronos Occurs within it)
it is appointed the southeast in antithesis to the first triplicity, since
indeed the star of Kronos is also productive of such winds, being itself
akin to the orient because its sect is according to the Sun.

in Ptolemy's writing.
' equator. [RH]
^ The Teubner text has a j«n*preceding the word for rulership. This is
possibly of some importance because of the way in which later astrologers used
Ptolemy's triplicity rulerships. Those astrologers who used the three mlership
system always granted some dignity to the triplicity ruler of the other sect, i.e.,
the night raler in a day chart and vice versa. Those who used the Ptolemaic
system tended to use only the ruler that was in sect. This word translated as
‘co-mlership’ seems to imply that even for Ptolemy the ruler out of sect may
have had some importance. [RH] 'Greek prefix tor co-, not the planet!
^ The Greek names for winds and their names for directions are usually the
same, and Robbins often seems to confuse them here.
 The third trigon, which is through Gemini and the Claws' and
Aquarius, is composed of three masculine zoidia, and having no
relationship to the star of Ares, while having one to the star of Kronos
and that of Hermes by their houses, to these were apportioned in turn
the star of Kronos to rule by day because of his sect and the star of
Mercury by night. Also, the twelfth-part of Gemini is near the summer
circle, that of the Claws^ is near the equipartite circle, and that of
Aquarius is near the winter circle. This trigon is indeed principally
appointed the east because of the star of Kronos, but the northeast by
admixture because the sect of the star of Zeus is affiliated with the sect
of the star of Kronos in accordance with the diurnal determination.^
The fourth trigon, which is through Cancer and Scorpio and Pisces,
was left to the sole remaining planet, which is the star of Ares and
which has a relationship to it through the house of Scorpio, and to the
ones co-ruling with it because of the sect and the femininity of the
zoidia, the Moon by night and the star of Aphrodite by day. Also,
Cancer is near the summer circle, Scorpio nearer the winter circle, and
Pisces nearer the equipartite circle. And this trigon is principally
appointed the west because of the rulership of Ares and the Moon, but
the southwest by admixture through the co-rulership of Aphrodite."'

' Libra. See page 21, note 1. [RH]

" Libra. See page 21, note 1. [RH]
^ The word is logos, which can mean a definition or division. Here it is
clearly being used as a synonym for sect. [RH]
Ptolemy's triplicity miership is a modification of the more common one
found in other Greek authors. It seems as if Ptolemy wanted to simplify the
usual system by elimininating the third or common mler. The third ruler was
always less important than the diurnal and nocturnal rulers and had equal power
by day and by night. Usually the third mler was simply the only remaining
planet not already assigned miership to the triplicity that was also of the same
sect as the triplicity (except in the case of the Cancer, Scorpio, Pisces triplicity).
Below is a table .showing the more common triplicity miership system with the
mlers excluded by Ptolemy in italics.

35
 The second triplicity consists of Taurus, Virgo and Capricorn, which are
ruled by Aphrodite, Hermes, and Kronos respectively. Of these Hermes is not
especially nocturnal, and Kronos is definitely diurnal. This leaves only
Aphrodite. However, the Moon is nocturnal and is exalted in Taurus. So
Aphrodite, which is more diurnal than the Moon, gets the day rulership and the
Moon gets the night rulership. Ares is added as the common ruler by other
authors because it is of the same sect. However, probably again because it has
no dignity in this triplicity, Ptolemy rejects it.
The third triplicity consists of Gemini, Libra and Aquarius, which are ruled
by Hermes, Aphrodite and Kronos respectively. Of these Kronos is the most
diurnal and gets the day rulership. Hermes is less diurnal and gets the night
rulership. Aphrodite is nocturnal and rejected entirely. Other authors add Zeus
because it is of the same sect even though it has no major dignity in this
triplicity. Again Ptolemy rejects it.
The last triplicity consists of Cancer, Scorpio and Pisces, which are ruled
by the Moon, Ares and Zeus respectively. Here we have a different situation.
Using Ptolemy's two-iuler system, we have only Ares left to rule in both day
and night. However, the other authors make Aphrodite the day ruler because
she is exalted in Pisces and is the least nocturnal of the planets qualified for
ralership. The Moon, ruling Cancer, is the most nocturnal and gets the night

was with the Taurus, Virgo, Capricorn group. It is an actual ruler in this
triplicity, namely of Scorpio. This makes it the only common ruler that has
major dignity within its triplicity. This is undoubtedly why Ptolemy makes it
the primary ruler of this triplicity both day and night. [RH]

36
 20. Concerning Exaltations

The so-called exaltations of the wandering stars have the following

rationale.
Now, since the Sun, when he enters Aries, makes a transition to the
higher and northern semicircle, and in the Claws' passes into the lower
and southern one, they have fittingly assigned Aries to him as his
exaltation, wherein the length of the day and the heating power of his
nature begin to increase; and they have assigned the Claws as his
depression for the opposite reasons.
The star of Kronos, in order to be set opposite to the Sun once
again just as it was also in the case of their houses, took the reverse:
Libra as its exaltation and Aries as its depression. For where heat
increases there cold diminishes, and where cold increases there heat
diminishes.
Again, since the Moon, when she becomes conjunct in Aries, the
exaltation of the Sun, makes an appearance and begins to increase her
light and, as it were, her height in Taurus, the first zoidion of her own
trigon, this was called her exaltation; and the diametrically opposite
zoidion, Scorpio, was called her depression.
Next, the star of Zeus, being productive of the fertile north winds,
again increases and executes its own special power when it becomes
farthest north,^ especially in Cancer; whence they have made this
zoidion its exaltation, Capricorn its depression.'
The star of Ares, being by nature a cause of heat, is even more so
in Capricorn since it becomes more caustic by becoming most southerly,
and it properly took Capricorn as exaltation and Cancer as depression.

' Libra. See page 21, note 1. [RH]

' The word ‘especially’ (malista) is ignored by Robbins (unless he took it
as a redundant superlative with “farthest north”). Syntactically, it almost has to
go with the phrase “in Cancer.”
' It is the natural power of the star of Zeus to produce the fertile north
winds. These normally occur in the summer when the Sun is in Cancer. When
the star of Zeus is in Cancer as well, this reinforces the usual effect. This is
because the star of Zeus in Cancer is the farthest north it ever gets. Robbins'
translation altogether misses the middle point (i.e., the winds happening when
the Sun is in Cancer) and thus obliterates the physical reasoning here, just as

37
the antithesis of the star of Zeus.
Again, the star of Venus, being by nature capable of moistening, is
even more so in Pisces in which the beginning of the moist spring gives
notice', and what with increasing its own proper power, it had its
exaltation in Pisces and its depression in Virgo.
The star of Hermes is the reverse, reasonably being somewhat more
dry^ in its opposite [effect] in Virgo wherein the dry autumn gives
notice, and it is, as it were, exalted, while in Pisces it is, as it were,
depressed.

21. Concerning the Disposition of the Boundaries

Two ways of [disposing] the boundaries are adduced above all. One is
the Egyptian way, that which is on the whole related to the proprietary
rights of the houses; the other is the Chaldaean way, that which is
related to the rulerships of the trigons.
The commonly adduced Egyptian way of disposing the boundaries
actually does not preserve quite so well^ an analogy of order or of
individual quantity. For firstly, as far as the order is concerned, they
have partly given the first places to the rulers of the houses, partly to
those of the trigons, and sometimes to those of the exaltations. If they
have followed the houses, for example, why have they made the first
assignment, say, in Libra to the star of Kronos and not to the star of
Aphrodite? And why to the star of Zeus in Aries and not to the star of
Ares? Or if they have followed the trigons, why have they made the
first assignment in Capricorn to the star of Hermes and not to the star
of Aphrodite? Or if they have followed the exaltations, why that in
Cancer to the star of Ares and not to the star of Zeus? Or if they have
followed the planets having the greatest number of these, why have they
made the first assignment in Aquarius to the star of Hermes, which has
only a trigon, and not to the star of Kronos? For, Aquarius is the house
and trigon of tliis planet. Or why have they made first assignment in

' Spring officially begins when the Sun enters Aries. However, according
to chapter 11, Pisces is one of the bicorporeal signs, which share the weather
of the signs contiguous to them. Thus, the spring “gives notice” of its imminent
arrival when the Sun is in the last part of Pisces.

’ as the Chaldean.

38
Capricorn to the star of Hermes since it does not have any relationship
of rulership to this zoidion at all? And one ought to find some same
analogy in the order of the remainder.
Secondly, the quantity of the boundaries also appears to have
nothing analogical about it. For, the number totaled up for each
individual star from all the boundaries, in relation to which they say that
the temporal quantities of them are distributed, has neither a proper nor
an easily demonstrated rationale. And even if we trust this totalled
number as being outright agreed upon by the Egyptians, the same
number would be found as the total in many ways and by interchanging
the quantities differently by zoidion. And what some try to argue in a
seemingly plausible and subtle manner concerning these things—that the
times figured for each star in the ascensional determination of every
zone in some way total up to the same quantity—is false. For, in the
first place, they follow the common doctrine, the one constructed with
even excesses of the ascensions, which is not even close to the truth.'
According to this doctrine, for the parallel through the lower regions of
Egypt, they would have the twelfth-parts Virgo and the Claws^ each
ascending in 38‘/3 times,’ the twelfth-parts Leo and Scorpio in 35 each,
though it is shown through diagrams'' that these ascend in more than 35
times while the twelfth-parts Virgo and the Claws’ ascend in less.
Then, too, those who have tried to construct such a doctrine seem
no longer to have followed the quantity of terms adduced by the
majority, nor in the same manner, and to have been forced to falsify
many [boundaries] and to even use portions of degrees here and there
for the sake of saving what is proposed for them, which, as we have

' This is a reference to the systems of ascensions inherited from the

Babylonians, System A and System B. These systems made two erroneous
assumptions: First, that the ascensions of the opposite signs had to add up to
60°; Second that from the signs of shortest ascension (Aries and Pisces) to the
signs of long ascensions (Virgo and Libra), as the ascensions increased from
sign to sign (or decreased), they did so by a fixed amount. See my introduction
to Vettius Valens, Anthology, Book I. [RHj
’ Libra See page 21, note 1. (RH)
’ 'Times’ as used in Ptolemy and others are actually degrees passing of the
meridian. [RH]
‘‘ This usually means through geometrical demonstrations.
’ Libra. See page 21, note 1. [RH]

39
said, are not those being held on the true view.
Nevertheless, the boundaries adduced by many as trustworthy
because of immemorial tradition are set down in the following manner.

Boundaries According To The Egyptians

Aries Taurus Gemini Cancer Leo Virgo

^1 6 6 9 8 8 9 6 6 O' 7 7 '4 6 6 9 7 7
9 6 12 9 6 14 ■H 6 12 9 6 13 9 5 u 9 10 17
9 8 20 8 22 9 5 17 9 6 19 ■h 7 18 ■4 4 21

c? 5 25 ■h 5 27 O' 7 24 ^1 7 26 9 6 24 O' 7 28
■h 5 30 O' 3 30 h 6 30 4 30 o' 6 30 ■h 2 30

Libra Scorpio Sagitt. Capri. Aquar. Pisces

1
6 6 d 7 7 12 12 9 7 7 9 7 7 9 12 12

9 8 14 9 4 11 9 5 17 '4 7 14 9 6 13 V 4 16
■4 7 21 9 8 19 9 4 21 9 8 22 ■4 7 20 9 3 19
9 7 28 'll 5 24 ■h 5 26 ■h 4 26 o' 5 25 O' 9 28
cf 2 30 ■*> 6 30 o' 4 30 O' 4 30 5 30 ■h 2 30

The number of each of these is totalled thus; 57 degrees for Kronos, 79

for Zeus, 66 for Ares, 82 for Aphrodite, 76 for Hermes. Together they
come to 360 degrees.
The Chaldaean way has a certain simple and more plausible
analogical integrity, though not so self-sufficient in relation to the
masterships of the trigons and the order of quantity,' so that one can

‘ That is, the order and assignment of the Chaldean boundaries is more
artificial.

40
nevertheless easily impugn them even without a tabulation.' For, in the
first trigon of Aries and Leo and Sagittarius, which has the same
division [into boundaries] for each of these zoidion, the ruler of the
trigon, the star of Zeus, accepts first of all; then the ruler of the next
trigon (I mean the star of Aphrodite); then the ruler of Gemini, the star
of Kronos and that of Hermes; finally, the ruler of the remaining trigon,
the star of Ares. In the second trigon of Taurus and Virgo and
Capricorn, which again has the same division by zoidion, the star of
Aphrodite accepts first; then the star of Kronos again and that of
Hermes; after this the star of Ares; and finally the star of Zeus. This
order is all but observed for the remaining two trigons. However, there
being two rulers of the same trigon (I mean the star of Kronos and that
of Hermes), the star of Kronos appropriately takes the first place of the
order by day, while Hermes takes it by night.
Also, the quantity for each boundary happens to be a simple matter.
For, in order that the quantity of the terms of each planet should be one
degree short of the one assigned ahead of it, in accordance with the
reduction of the order from first place, they always gave to the first
boundary 8 degrees, to the second 7, to the third 6, to the fourth 5, to
the fifth 4, the degrees of the zoidion being filled up in this manner.
From this, 88 degrees by day are totalled up for the star of Kronos, but
66 by night, 72 to the star of Zeus, 69 to the star of Ares, 75 to the star
of Aphrodite, and 66 to the star of Hermes by day, but 78 by night.
These come to 360 in all.
Of these boundaries, then, those in the Egyptian manner have more
credibility, as we have said, both because in the Egyptian writers their
totals have been deemed worth recording as being useful, and because
the degrees of the boundaries in the Egyptian arrangement of
paradigmatic births are on the whole in accord with them.
Nevertheless, since these writers themselves nowhere make clear
the arrangement [of the boundaries] or their number, the lack of
agreement among them concerning the order could reasonably be
viewed with suspicion and easily criticized.

' The significant differences between the Teubner text and Robbins' at this
point have led him to a rather different sense here. However, it does seem as
if Ptolemy wants to dismiss the Chaldean boundaries out of hand as being not
so credible. See the paragraph after the next one.

41
 Before going so far, however,' we have happened upon an ancient
and much deteriorated manuscript copy containing a natural and
harmonious account of the order and number of the boundaries, with the
degree-descriptions of the aforesaid births and the number of the totals
being found to be in agreement with the record of the ancients. The
wording of the book was quite lengthy and with much demonstration of
something or other, but hard to make out owing to its deterioration and
scarcely capable of tracing out and impressing upon me even its general
purport, despite the assistance of a table of the boundaries, which was
somewhat better preserved by being placed somewhat nearer the end of
the book. The form, then, left by the general impression of them^ is as
follows.
As for the order according to each twelfth-part, the exaltations and
the.trigons and the houses are employed. For, in general, the star.having
twp of these rulerships is placed in the front rank in the same zoidion,
even if it should be malefic: But wherever this does not obtain, the
malefics are always placed last, the rulers of the exaltation first, then
the rulers of the trigon, then the rulers of the house, then, for the next
[boundary mlers], analogously [do the same] in the next zoidion in
order,’ again with those having two rulerships upward in the next
[zoidion] being placed ahead of the one having a single rulership in the
same zpidion.* Nevertheless, since no boundaries are given to the lights.

‘ Connecting the particle ede with the preceding sentence.

’ The metaphor here has to do with affixing a seal to wax. Whereas the
text itself made no impression on Ptolemy due to its illegibility, the table made
this imprint on his mind.
’ This phrase and the next one are the keys to understanding how to
establish the order of the boundaries after the first, and they have both been
mistranslated by Robbins, who does not give enough information in his
translation to make the ordering determinant. This phrase simply says that after
taking the rulers in the prescribed order for a given zoidion, you move on to the
next zoidion and again consider the exaltation mler first, then, the trigon ruler,

This phrase takes care of the only exception to the instructions of the
preceding phrase, which occurs in going from Ares to Kronos in Gemini
(instead of vice versa). The word ‘upward’ specifies that this condition obtains
only when the planet of double rulership in the next zoidion is also upcoming
in the order exaltation, trigon, house. This qualification rules out the only other
example of a succeeding double ralership—that is, where Kronos is followed

42
 Cancer and Leo, which are houses of the Sun and the Moon, are
apportioned to the malefics because of being disadvantaged in the order.
Cancer was apportioned to the star of Ares, but Leo to the star of
Kronos, in which the order proper to them is preserved.
But for the quantity of the boundaries, as when no star is found
with two types of ruler either in the zoidion itself or even in the next
zoidia up to a fourth-part, 7 degrees each are given to the benefics (that
is, to the star of Aphrodite and that of Zeus), but 5 degrees each to the
malefics (that is, to the star of Kronos and that of Ares), and 6 degrees
are given to the star of Hermes, which is common, for a total of 30
degrees. But since indeed there are always some having two relations
[of rulership] (for, the star of Venus is made the sole ruler of the trigon
of Taurus and Capricorn, since the Moon is not employed for the
boundaries), one additional degree is given to each of the planets which
are so, whether they are in the zoidion itself or in the next Zjoidia up to
a quadrant for which the glyphs' were lying adjacent.^ But the degrees
added to the double rulers are subtracted from the remaining single
rulers, as for the most part^ from the star of Kronos and then even from
Zeus, because their motions are more ponderous. And the exposition of
these boundaries is just as follows.

Boundaries According To Ptolemy''

by Hermes in Aquarius, instead of Aphrodite.

' stigma.
^ Robbins has some gibberish here about the planets being marked with
dots, where it is clear that Ptolemy just wants to specify that the planets are in

’ Evidently, the quantitative rule proposed by Ptolemy is not totally

* Of the existing translations of Ptolemy into English, this is the first to

present Ptolemy's terms based on the authoritative Teubner edition. While the
precise number of degrees in each term may not be totally definitive here, the
order of the mlers is. This is important because the terms as presented here are
almost exactly the same as those used by William Lilly and the other
astrologers of 17th Cenmry England. The only difference is in Gemini where
Lilly has It 6i 214,2 21, cf 26 and b 30, due to a difference of one degree in the
length of the term of 2. From what we know, the Lilly variant has as much
claim to authenticity as the version given in the Teubner text. According to Dr.
Lee Lehman, the Ptolemaic terms as given here show promise of being

43
 Aries Taurus Gemini Cancer Leo Virgo
■h 6 6 9 8 8 9 7 7 d" 6 6 ■b 6 6 9 7 7
9 8 14 ? 7 15 ^t 6 13 It 7 13 9 ■1 ■13 9 6 13
? 7 21 It 7 22 9 7 20 9 7 20 9 6 19 5 18
cf 5 26 ■*5 4 26 0* 6 26 9 7 27 V 6 25 % 6 24
4 30 4 30 ■b 4 30 b 3 30 cf 5 30 d* 6 30

Libra Scorpio Sagitt. Capri. Aquar. Pisces

*> 6 6 cf 6 6 8 8 9 6 6 b 6 6 9 8 8
9 5 U ■h 8 14 9 6 14 9 6 12 9 6 12 V 6 14
8 19 9 7 21 9 5 19 It 7 19 9 8 20 9 6 20
s 5 24 5 6 27 ■*5 6 25 d' 6 25 ■4 5 25 cf 6 26
cf 6 30 b 3 30 cf 5 30 *> 5 30 d" 5 30 4 30

From the totaling of them are also made 57 degrees for Kronos, 79
for Zeus, 66 for Ares, 82 for Aphrodite, 76 for Hermes. 360 degrees
in ail.

statistically significant in a sample of New York City suicide cases. Sec Lee
Lehman, Essential Dignities, West Chester, PA, Whitford Press, 1989.
Robbins' terms are simply incorrect, probably due to the texts he chose to
use. Ashmand and Wilson give the same sets but both have variants for term
mlers and the sizes of the terms in several cases. Wilson tries to justify these
double sets of rulers on logical grounds, but it is clear that he was simply
dealing with a text that preserved multiple traditions. In both the Ashmand and
Wilson versions of the terms, the actual .set of terms given here is completely
presented along with the variants, but the reader has no way of knowing which
s. [RH]
 22. Concerning Places and Degrees of Each Zoidion

Some have also divided the rulerships into even finer segments, calling
them ‘degrees’’ and ‘places.’^ And assuming place to be the twelfth-part
of a twelfth-part (that is, 2'/2 degrees), they also give the rulership of
it to the zoidia in order (and others even in accordance with certain
illogical orders). Again, for degree, they give each one from the
beginning to each of the stars, following the order of the Chaldaean
boundaries. These, then, having a rationale which is merely plausible
and not physical, but rather a vain opinion, we will pass by.
But that it is indeed reasonable to start the twelfth-parts and the
boundaries from the tropical and equipartite points—that we will not
omit, as it happens to be worth dwelling over. This is both because the
writers in a certain fashion^ make this clear, and especially because we
see from the previous demonstrations that the natures and powers and
[planetary] affiliations of the twelfth-parts and boundaries derive their
cause from the tropical and equipartite origins and not from any other
starting points. For, if other starting points are assumed, we will either
be forced no longer to use the natures of the zoidia in prognostication,
or else, if we use them, we will be forced to make mistakes because of
the overlappings and separations of the intervals that secure the powers

■’ pos. Robbins translates this as ‘quite,’ implying that a commitment to the

tropical zodiac was explicit in the earlier writers, whereas in this context it
should be translated ‘somehow’ or ‘in a certain fashion,’ implying that this is
an inference or surmise on Ptolemy's part.
Robhins translates this pronoun as ‘planets,’ which is highly unlikely
without a nearby antecedent noun. I see no reason why it cannot still be
referring to twelfth-parts and boundaries. [Additional by RH] Ptolemy's whole
argument is that the qualities of the signs and their subdivisions arise from their
cormection with the seasons. If we begin the signs at any other points, we cause
that connection to be weakened or destroyed, especially if the beginning point
is sidereal and subject to precession.

45
 23. Concerning Faces, Chariots, and the Like.

The affiliations of the stars and the twelfth-parts would be more or less
like these.'
But planets are also said to be in their own face^ whenever each of
them should maintain the very same figuration in relation to the Sun or
the Moon that its house has to their houses—whenever, for example, the
star of Aphrodite should (for the sake of argument) make a hexagonal
interval relative to the lights while being west* relative to the Sun and
east" relative to the Moon, in keeping with their houses from of old.
And the planets are also said to be in their own chariots and

' Although Robbins does not make this connection in his translation,
Ptolemy is here referring to the faces, chariots, and rejoicings (implied in “the
Like”) in the very title of this section. This must be understood in order to
comprehend the argumentative structure of this section. According to Antiochus
(section 43), “Planets are in their own chariots whenever they should be found
in their own house, exaltation, or boundaries. .And they rejoice at these places
even if they are found under the beams of the Sun.” It is, however, quite a
surprise to see ‘face’ listed here as a geheral term for dignity. Might its later
exclu.sive association with decans be a historical accident?
^ idioprosoped. That is, even Uiough the term ‘face’ is generally
synonymous with ‘affiliation’ in the pre-Ptolemaic tradition, it also has the
deviant usage that follows. Decanic face as a dignity is conspicuously absent
in Ptolemy's list of dignities, perhaps because of an association which they may
have with the extra-zodiacal constellations of the fixed stars, which would be
incompatible with Ptolemy's overall tropical approach.
^ hesperios. Robbins has ‘occidental' here. This would mote properly
translate the Greek word dutikos, which literally has the meaning of ‘pertaining
to setting’ and is its semantic equivalent. Temporally speaking, hesperios means
‘toward evening;’ spatially, ‘toward the evening regions’—that is, the west. To
prevent confusion with the Greek word dutikos, we will consistently translate
hesperios as ‘west.’ Cf notes to section 24 for ‘occidental’ as a translation of
dutikos.
* heoios. Analogous to the above, Robbins has ‘oriental’ here. This would
more properly translate the Greek word anatolikos, which literally has the
meaning of ‘pertaining to rising’ and is its semantic equivalent. Temporally,
heoios means ‘in the morning;’ spatially, ‘toward the morning regions’—that
is, the east. To prevent confusion with the Greek word anatolikos, we will
consistently translate heoios as ‘east.’ Cf. notes to section 24 for ‘oriental’ as
a translation of anatolikos.

46
thrones and the like whenever they should happen to be affiliated with
the places in which they are taken in accordance with two or more of
the ways set out earlier'—then especially,^ as the power of the planets
for actualization increases by means of the similar and cooperative
[character] of the kindred’ property of twelfth-parts which contain them.
And they do say that planets rejoice'* * whenever, even if the
affiliation’ of the zoidia which contain them should not be made with
regard to the planets themselves, it is [made] nevertheless with regard
to planets of the same sect^ (though there is far more sympathy when
it is so’) and they* likewise share in the similitude’ even in such a
fashion.'"

' i.e. dignities. [RH]

’ Ptolemy does not say that the term ‘chariot’ applies only when a planet
should have two or more dignities, as the Robbins' translation implies, but that
it is a deviant usage of the term, which we know from the Antiochus quotation
above was primarily used when the planet had only one of the dignities.
Ptolemy may, however, be suggesting that the words ‘chariot’ and ‘throne’
apply most naturally to the condition he describes, and that their synonymity
with ‘affiliation’ is more an inexact generalization of that natural meaning.
Robbins takes the word ‘especially’ (mallon) with the verb ‘increases’ and thus
misses the stmcture of the whole argument.
’ homophulos. Literally, ‘of the same race or stock.’
* chaird.
’ affiliation = dignity. [RH]

dignified if there is another planet in that degree of the same sect. [RH]
’ That is, when the affiliation is with regard to the planets themselves.
* That is, the planets occupying the dignity of a sect-mate,
’ with one of the qualities of the sign. [RH]
'" Robbins understood this sentence to say that rejoicing was restricted to
the situation in which a zodiacal position was not occupied by the planet it
dignifies but by one of its sect-mates instead. He then wondered why Vettius
Valens (and many others, we might add) had used it in a broader sense to
indicate the basic condition of planetary dignity. The point here is that rejoicing
was recognized by some of Ptolemy's predecessors even in this case, though it
occurs to a greater degree when the planet is in its own dignity. However,
Ptolemy seems to imply that the term ‘rejoice,’ in so far as it is the adoption
of a similitude through sympathy for an object having that similitude, has more
to do with relationships between planets than those between planets and zoidia,
and may more properly be applied to the condition he describes that the general

47
 Similarly, whenever they should be taken in alien places and in
those of the opposite sect, much of their proper power is paralyzed
because the mixture from the dissimilar [character] of the containing
zoictia produces a certain diverse and blended nature.

24. Concerning Applications and Separations and the Other

Povrers

In general, the preceding planets are said to apply to the following

planets, while the following planets are said to separate from the
preceding planets, as long as the interval between them should not be
great. This obtains whether it occurs bodily or even by one of the
accepted figurations, except that for the applications and separations of
the bodies themselves, it is also useful to observe their latitudes with
regard to admitting only those transits' which are found on the same
sides of the ecliptic circle. But for the applications and separations by
means of the configurations this is superfluous, with all the rays being
always carried and similarly meeting from every direction on the same
sides, namely toward the center of the earth.
From all these matters it is immediately and easily seen that one
must investigate the quality of each of the stars by means of their own
individual physical characteristics, and furthermore from the characteris¬
tics of the twelfth-parts which contain them, or even from the
characteristics of the configurations in relation to the Sun and the
angles, in the manner we have set out for these individually.
One must investigate the power of the stars first from their being
either oriental and additive to their own motions^ (for then they are

condition of affiliation. This is all the more likely when we realize that Ptolemy
considered the planets to have souls and would therefore be literally capable of
sympathy or antipathy for each other (see appendix). However, the relationship
between planet and zoidion might, then, be better expressed by Ptolemy's word
‘affiliation.’ Again, there may be a suggestion of terminological revision here.
This paragraph is a kind of logical inversion of the preceding one in which he
emphasized the greatest range of application of a word; here he emphasizes the

' parados. That is, one of the bodies passing by the other.
^ anatoUkos. Literally, ‘pertaining to the rising places.’ Cf. notes to section
23.
especially strong), or occidental' and subtractive in their own motions^
(for then they have an energy that is weaker). Then, too, from how they
relate to the horizon, for when they are culminating or post-ascending
the Midheaven, they are especially powerful; but they are second in
power whenever they should be on the horizon itself or should be
post-ascending. And [with regard to the horizon] they are more
powerful whenever they are upon the oriental horizon, but less so
whenever they should culminate under the earth or should be configured
differently to the rising place; but if they are not so, they happen to be
entirely impotent.

End of Book I

^ We are not yet sure whether Ptolemy means direct motion or accelerating
motion by this phrase. There also seems to be some confusion in the subsequent

‘ dutikos. Literally, ‘pertaining to the setting places.’ Cf. notes to section

23.
^ As with note 2 above, we are not yet sure whether Ptolemy means
retrograde motion or decelerating motion by this phrase.

49
 Appendix I
Ptolemy's Hypotheses of the Planets
BookH

The work survives only partly in Greek, but entirely in Arabic translation.
Unfortunately, the portion we are presently interested in survives only in Arabic, and we
are quite far removed from the original Greek text. Later, we hope to translate the entire
work directly from Greek and Arabic.]

We have for the most part set forth the relationships of the motions of
the spheres that have been established through observations that reach
up to our own day. However, as we have given the examples for their
motions and the intervals of their arrangement in simple ways in the
greatest circles that they describe in their motions, it still remains for us
to describe the forms of the bodies in which we conceive those spheres;
in addition, we stick to that which is suitable to the nature of spherical
bodies and that which necessarily befits the principles which are
appropriate to the eternally immutable essence.
Now, as for what pertains to the enumeration of the views of the
ancients and their teachings on these matters, as well as the correction
of the mistakes encountered therein, this is not our present business,
because those are things already assumed by people who want to judge
what is only presented as a hypothesis according to the things that really
are, and according to that which is correct and established, as far as it
fits the method that we have taken for the eternal, rotating motion.

50
 But as for what pertains to the conditions of the bodies in which
the aforesaid [motion] is found and their reciprocal relationship, we now
want to explain that here, after we have first distinguished and premised
the general phenomena that commonly make an appearance with them
in a physical-mathematical respect.
The physical view, now, leads us to maintain that the etheric bodies
admit no influences and do not alter—if they indeed in the whole time
are ever different from each other—in conformity with that which befits
their wondrous essence,' and with its resemblance to the power of the
stars that exist in those etheric bodies, whose rays penetrate unhindered
and uninfluenced all the things scattered around in them. Furthermore,
it brings us to the claim that the etheric bodies never alter (which we
have already said), that is, that their forms are round and their
actualities are the actualities of things that are similar to each other in
their parts. For every one of these motions that differ in quantity or in
kind, there is a body which moves around poles, in time and place, that
are proper to it, with its own proper motion and in conformity with the
power of every single star. From this body the beginning of the motion
takes place, originating tfom its principal powers, which are equivalent
to the powers present in us, and which move bodies of the same kind
as it, which are similar to the parts of a whole animal, according to the
relationships that are suitable to every single one of them. And indeed,
with these bodies this happens without coercion or power to constrain
them from without; for, there is nothing stronger than that which admits
of no influence that could constrain it.
Also, on account of the behavior of a naturally ponderous and not
independent motion, this motion of etheric bodies is not equivalent to
the phenomena in such bodies which in the state of their natural motion
rise and fall.^ Because firstly, these latter motions are by nature not
proper to bodies that move in substances like themselves; on the

' This tells us in no uncertain terms that “essential dignities” are not truly
essential at all according to Ptolemy, because the tme essence of planets is
etheric and therefore unchanging. And being etheric they are composed of the
substance of the higher mind, that, nous. Tliis position is not peculiar to
Ptolemy. [RH]
^ This refers to bodies which are not etheric, that is, composed of the four
lower elements, fire, air, water and earth. Etheric bodies move in circles;
elemental bodies rise or fall to their natural positions. [RH]

51
 contrary, every one of them stands still and rests if it comes to be in
some substance that is related to it. But if it is brought into something
that is not similar and not related to it, and the impediments are
removed, then it strives to its own proper place.'
Further, if this entire assumed substance is animated, then it is
exempt from the corporeal motion, that is, from that which takes place
in a straight direction and in a changeable manner, and there dwells in
it the uniformly rotating motion in all its purity with absolute
self-determination, for which there is no impediment, as is befitting the
wondrous understanding and the unimpeded wiU. For it there is no
fluctuation, and no alteration of intention is met with, as long as that
one motion has such an ordering that it exists in opposition to the, three
spatial directions.
As regards the mathematical view, one finds that application of the
things described and in their connection with every single one of the
motions that show themselves to us is possible in two ways. In the first
way, one prescribes a complete sphere for every motion, either hollow,
as in the case of spheres that enclose on another or the earth; or dense,
not hollow, as tliose which move the stars and are called epicycles. In
the other way, one does not postulate an entire sphere, but rather only
a piece of one, lying on both sides of the greatest of the circles found
on that sphere (namely, the circle on which the longitudinal motion is
completed), and with the portion enclosing this circle on both sides
corresponding to the amount of latitude. Accordingly, if this piece is
taken from an epicycle, its form is similar to a tambourine, but if it is
taken from a hollow sphere, it is similar to a girdle or to a ring or a
flywheel, as Plato says. The mathematical consideration proves that
there is no difference between the two types described; for, the motions
that are assumed for complete spheres can, when combined in this
manner and compared with the motions of the said truncated pieces, be
brought into agreement with them, on account of the similarity of the
motions in relation to the appearances.
Now, those men who started off their comparison with the spherical
motions as we look upon them, led the acceptance of the complete
sphere back to a physical observation; for, they have seen that in the

' Only etheric bodies move within their own element, in circles. Elemental
bodies come to a state of rest when they come to their own proper place in the
cosmos. [RH]

52
 spheres that we construct, the spherical motion necessarily has two
points that touch the sphere, namely, the so-called poles, and one
surmised the same things in the adoption of the truncated pieces. In the
complete sphere it is self-evident. They base themselves, then, as
Aristotle did, on the claim that the poles of the enclosed spheres are
attached to the encompassing spheres. However, as no connection
remains between the inner spheres and the first exterior sphere, the
motion of all the spheres is also not uniformly fast, but rather different
in diverse fashions, so they were constrained to seek an understanding
of the type in which every single star moves with the primary motion
(as we observe them to move and as them show themselves to us)
because the spheres that are between us and them are different in their
position and in their motion. For this reason, Aristotle used motions
which are similar to being unwound.
It is not necessary, however, for us to ascribe things to the etheric
bodies that we necessarily accept in the bodies present to us, and we do
not need to think that something corresponding to that which hinders
objects present to us also hinders the celestial nature, which is so
entirely different from them in essence and activity. Furtheimore, we do
not find that the poles that we know of are the first causes for the
motion of rotation; for, there is no difficulty in accepting that the
spheres move in another manner—say, like the spheres that rotate
without being supported on one and the same external object. The poles,
therefore, do not effect the motion in the place proper to them, but
rather they only bear the weight of the spheres. Also, those points are
not causes of the origin of motion (because it is not possible that an
object at rest should be the cause of a motion), but rather the cause is
always something other than these points.
If we also conceive of a sphere that does not move itself and that
is not driven by nature or by an object surrounding it of like nature,
then for this we also need no poles, neither for the motion of the
spheres nor for the fact that they rotate and return back to the same
place. Further, if the spheres had the beginning of their motion out of
themselves, then the claim that they are supported on something else
without this being in their interior is a claim that one must find
laughable. This is the same case as in the motion of the spheres of the
whole world; for, the inner is here the origin. The inner is either that
which is inner; then, because it is that which is inner in essence, the
motion also happens in relation to it and through it. Or else, it is the
origin, so that, because it is the origin of this eternal and rotating

53
 motion, it is also that whence it comes. For, in both cases the ground
is this: that the moving power is immutable and one and the same. Not
only this, but even if the distances are equal in both the directions
according to which the things go, as in hovering things, then they act
one and the same in the equality of inclination if their distance from the
places toward which they tend is one and the same.
In short, if it is hard to conceive that the celestial motions do not
happen around fixed poles, then one must realize that it is even harder
to imagine the type of these.poles, and how the extended surfaces of the
spheres standing in external connection therewith are bound on and pull
the spheres enclosed therein, and by. what means these poles obtain their
connection with every single one of them. For, if we affix them as
points, then we bind bodies to things that are not bodies at all, and
bring things that have such and such a magnitude and power together
with something that has no magnitude and is nothing at alt. But if we
affix them as bodies, and if these bodies are similar to wooden pegs or
to our lugs, and if they are not different and not contrary to the things
that are fastened around them, which we can observe, then we can
ascribe these properties of theirs to no nature. However, if they are
opposed to that which exists around them, say, through the density that
is found in the pegs that are in wood, then we must accordingly
absolutely deny the property of remaining in their places, because the
denser bodies become, the more they sink in relation to those of greater
fineness, and strive toward the midpoint of the world.
, But if the stars are ensouled and move themselves voluntarily, and
if voluntary motion is also the cause for the fact that, of the kinds of
animals, birds have a power hy means of which they move themselves
and circle in the heights above though they are contrary to their
surroundings in regard to density, then we may not suppose that the
stars are contrary to their surroundings in their density, but are only
different in the power that maintains the rays in them, just as the clouds
are alsOfContrary to the air surrounding them only in their color (as long
as they remain dry), and as colored fluidities 'hre [not] different in
density from other uncolored fluidities if those.'fluidities are similar to
one another in density.
But if we admit that the poles can stand fast, then to what spheres
are the poles of both those conjoined spheres attached? For, it is
impossible that they are attached to both at the same time on account
of the state of the motion. But if they are not attached to one, then they
are attached to this without being fixed to another. And which of the

54
 poles is it, then, that moves the free sphere in it? Therefore, here we
also find ourselves in an embarrassment.
If, now, a friend of natural philosophy says that the cause of the
stationing of bodies that move themselves is one or the other of the
mentioned kinds, then that introduces no distinction and no difference
(I mean, whether he says that the cause for that is the whole spheres or
the pieces that are in between in them), just as little as there exists a
difference on the ground that a sphere that excludes another is hollow,
and is one not hollow.
The friend of natural philosophy could also say, if he wants, that
it happens through the kind of the motion that takes place for pieces
that resemble rings or tambourines, on many grounds. In the first place
because the celestial bodies do not have many motions on account of
the behavior of the spheres which turn one another, as it is quite
possible to imagine that this occurs with just a few motions. For, in all
spherical bodies of the truncated type, the motion, which is a turning
one, is like the motion of the ether, which goes forth in its primary
motion since nothing hinders it therein, so that the ether sets it in
motion through its own rotation and through the power inherent in it for
its own proper motions, as happens with things that move with a single
motion, while this is opposed in many ways in spite of those motions,
or as things that swim in the flowing water.
Furthermore, it is not appropriate to think that there could be
something present in nature which would be senseless and useless—
namely, the complete spheres in the motions, when it would suffice that
they took place with a small portion of the same—which is exactly the
same as with the sphere that properly moves its stars in its totality,
namely the sphere of the fixed stars, about which one is required to
maintain this on account of that which is observed of their relationship,
while we are not required to maintain the same for other objects.
For the same reason we have seen that Hermes and Aphrodite are
not placed above the Sun, but rather between the Sun and the Moon so
that this should not, according to appearance and according to the
demonstrated intervals, leave empty a large space, as though nature had
forgotten it and left it so that it was not used, while it is in fact capable
of holding the distances of both of those planets which are nearer the
earth than the others, so that this space is filled up by means of these

This same senselessness and absurdity also results for the spheres
which roll around each other, quite apart from the mighty increase in

55
 their numbers; for, they take up a large space in the ether, and are not
necessary for the motions that the stars display, but on the contrary they
roll around together in a single direction so that a single motion arises
therefrom. The most astonishing thing here, however, is that the last
spheres allow the first spheres to move them, and the enclosed spheres
the spheres enclosing them, the multiply-anomalous* the simple, quite
in contradiction to natural doctrine.
Furthermore, the motions of all spheres proceed from every single
sphere that is above them, together with their own proper motion.
Therefore, they move not only with the motions proper to them, but
rather even with alien motions that do not belong to them. Which of the
motions proper to Kronos does one also find for Zeus? Or, to name
even more mutually exclusive planets, which motion proper to Kronos
does the Moon possess?
Furthermore, there is no possibility of finding the power that moves
the first of the spheres rolling and running around each other in the
arrangement of spheres; for, the beginning of the motion, which
proceeds from the stars, spreads out through connection so that in the
greatest of its distances it moves the things proper to it from outside,
without having connection with the first of the spheres under the stars
that turn around each other. If this beginning were to reach the last
sphere around which it turns, then this does not agree with regard to its
motion being similar to the primary motion; but rather, the matter is the
other way round, because the beginning moves in it, although no cause
is found for this property through which the beginning of this motion
can arise, as this cannot be shown for the sphere that turns with the
beginning motion.
If someone now imagines that the earth and the air are turned with
the turning of that which surrounds them both, and that it compels them
both to movement, and if one takes the birds we perceive as an example
of the things present in the heavens (and such comparisons are naturally
not unfamiliar)—as it is the case with the birds among the animals
familiar to us, that if they move themselves with their own proper
motion, the origin of that motion is in the life force lying within them,
then an impulse arises from this life force, which next draws into the
muscles, then from the muscles into the feet (for example) or into the
fore-feet (that is, the wings), and here comes to an end; and these things

' i.e. that which is anomalous in many ways. [RH]

56
complete the transfer of motion from one to the other without their own
motions having to agree with the motions of things that are between
them, nor do their motions have to agree with the motions of the things
surrounding them; and there is no compelling reason to accept that the
motions of all or most birds happen through their contact with each
other, but rather the necessary requirement holds directly that they
indeed do not touch one another if we do not want one of them to
hinder the other—so we may conceive things in just the same manner
in the case of the celestial motions, and hold the view that every star
has a life force in its essence and moves itself, and lends a motion to
the bodies which are united to it through their nature, the source for this
motion always being in the one located beside to it, and its propagation
occurring to the one ajoined[4] thereto, just as the star itself has first
given the motion to the epicycle, then to the eccentric circle, then to the
circle whose center is the center of the world. At the same time,
however, this motion that the life force imparts is different in different
places; for, the power of the understanding in us is not the same as the
power of the impulse itself, and this again is not the same as the power
of the muscles, nor this the same as the power of the feet; but rather,
they are in a certain regard different in their inclination toward the
outside.
Now, as for the generally turning motion of the ether, it stands in
contact with all substances separated by it; however, it does not agree
with the motions peculiar to those separated by it, nor do they agree
with it in its primary turning motion. But the bodies that are allotted to
each single one of the stars assumes, on its own account and on the
account of the stars alone only, only a position vis-a-vis the ether at
which it is possible to receive that motion up above, and the ether sets
it turning because its place is in the same ether.
As concerns the parts of these bodies, they are free and loose in
order to shift and to rotate in one place in the totality of that body in
manifold ways and in branchings of many kinds, except that their
motion is a uniformly turning one—just as with the circle of hands
bound in dance or the circle of people who execute military drill, in that
each supports the other in the maneuvers and they bind their strengths
together without their bodies coming together, so that their bodies do
not hinder them from acting, nor are the bodies hindered from acting by

57
 Appendix H
Translation Conventions

The following words consistently translate the indicated Greek word.

ruler, ralership: oikodespotes, oikodespoteia

ruler: kurios
master, mastership: despotes, despoteia
-lord: -krator (as in horaiokrawr. lord of boundaries)
-steward: -dektor (as in oikodektor, steward of the house)

zoidion: zdidion (See General Notes in Paulus Alexandrinus and

Vettius Valens Book I.)
place: topos (See General Note in Paulus Alexandrinus.)

sect: hairesis
boundaries: horia
fa.cc-. prosopon
trigon: trigonon, i.e, triplicity.
house: oikos
kinship, familarity, congeniality: oikeiosis.
affiliation: sunoikeiosis.
dwelling: oikoter
exaltation: hupsoma
depression: tapeinoma

figure: schema
figuration; schematismos

to figure: schematizS
to configure: suschematizo
to come to the attention of (by application, etc): hupodedeiktai
superiority; kathuperteresis

east: hedios (also sometimes translated as ‘morning’)

west: hesperios (also sometimes translated as ‘evening’)
oriental: anatolikos
orient: anatole (sometimes in plural)
occidental: dutikos
Occident: dusmos (sometimes in plural)

to contemplate: thedred
to regard: epithedred
to scrutinize: katopteud
to testify or bear witness to: epimarturd

All four of the above words appear to refer to aspect relationships. The
words theored and katopteud refer to aspects in either direction, i.e.,
into preceding and succeeding signs. However, katopteud seems to have
a negative overtone suggesting that it refers particularly to difficult
aspects. The word epitheored is limited to aspects into the succeeding
signs but, like theored, can refer to both difficult and good aspects.

hdroskopos: hdroskopos
to mark the birth-hour: horoskdped
to divide the hour: Hdronomed See the General Note to the Anony-

midheaven: mesouranema
to culminate: mesouraned

pivot: kentron
pre-ascension: proanophora
post-ascension: epanophora
decline: apoklima

rise: anatelld
arise: epitelld
set: duned
hide: kruptd
co-rise: paranatelld See General Note in the Anonymous.
ascend, (of nodes): anabibazd
descend, (of nodes): katabibazd
contact: kollesis
application: sunaphe
separation: apporoia

circumambulation: peripatos

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degree; moira (See General Notes in Paulus Alexandrinus and Vettius
Valens Book I.)
monomoiria: monomoiria (See the sections in Paulus Alexandrinus on

crisis: klimakter

to take delight in, rejoice; chairo

to have dealings with: chrematizo

Such dealings evidently include any or all of the administrative or

governing functions (i.e., dispositions) performed by the planetary ruler,
master, lord or steward. Possibly the planet's role as spear bearer, and
any configuration it enters into.

illustration: hupodeigma

A somewhat irregular word for 'example', that has Just a trace of 'sign'

image: eikon

Another irregular word for example that may have the sense of a
visualization.

occupancy: Epochs See the General Note in the Anonymous,

under bond: sundesmos.

Literally, that which ties together. Evidently a more general kind of

connection than conjunction (sunodos). See Paulus, Chapter 35.

commencement: katarchi
beginning: arche

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