Ptolemy's Tetrabiblos

BOOK I. I. Proem 1

I. Proem 1 II. Knowledge may be acquired by Astronomy to a certain Extent 2 III. That Prescience is useful 8 IV. The Influences of the Planetary Orbs 13 V. Benefics and Malefics 14 VI. Masculine and Feminine 14 VII. Diurnal and Nocturnal 15 VIII. The Influence of Position with regard to the Sun 16 IX. The Influence of the fixed Stars 16 X. Constellations North of the Zodiac 19 XI. Constellations South of the Zodiac 20 XII. The Annual Seasons 21 XIII. The Influence of the Four Angles 21 XIV. Tropical, Equinoctial, Fixed, and Bicorporeal Signs 23 XV. Masculine and Feminine Signs 23 XVI. Mutual Configurations of the Signs 24 XVII. Signs commanding and obeying 26 XVIII. Signs beholding each other, and of equal Power 26 XIX. Signs Inconjunct 27 XX. Houses of the Planets 28 XXI. The Triplicities 29 XXII. Exaltations 31 XXIII. The Disposition of the Terms 32 XXIV. The Terms (according to Ptolemy) 35 XXV. The Places and Degrees of every Planet 36 XXVI. Faces, Chariots, and other similar Attributes of the Planets 37 XXVII. Application, Separation, and other Faculties 38

BOOK II. I. General Division of the Subject 40

I. General Division of the Subject 40 II. Peculiarities observable throughout every entire Climate 41 III. The Familiarity of the Regions of the Earth with the Triplicities and the Planets 43 IV. The Familiarity of the Regions of the Earth with the Fixed Stars 52 V. Mode of Particular Prediction in Eclipses 52 VI. The Regions or Countries to be considered as liable to be comprehended in the Event 53 VII. The Time and Period of the Event 54 VIII. The Genus, Class, or Kind, liable to be affected 55 IX. The Quality and Nature of the Effect 58 X. Colours in Eclipses, Comets, and Similar Phenomena 62 XI. The New Moon of the Year 63 XII. The particular Natures of the Signs by which the different Constitutions of the Atmosphere are Produced 64 XIII. Mode of Consideration for particular Constitutions of the Atmosphere 66 XIV. The Signification of Meteors 68

BOOK III. I. Proem 71

I. Proem 71 II. The Conception, and the Parturition, or Birth; by which latter Event the Animal quits the Womb, and assumes another State of Existence 72 III. The Degree Ascending 74 IV. Distribution of the Doctrine of Nativities 75 V. The Parents 77 VI. Brothers and Sisters 81 VII. Male or Female 82 VIII. Twins 83 IX. Monstrous or Defective Births 85 X. Children not Reared 86 XI. The Duration of Life 88 XII. The Prorogatory Places 88 XIII. The Number of Prorogators, and also the Part of Fortune 89 XIV. Number of the Modes of Prorogation 91 XV. Exemplification 96 XVI. The Form and Temperament of the Body 100 XVII. The Hurts, Injuries, and Diseases of the Body 106 XVIII. The Quality of the Mind 107 XIX. The Diseases of the Mind 114

BOOK IV. I. Proem 117

I. Proem 117 II. The Fortune of Wealth 117 III. The Fortune of Rank 118 IV. The Quality of Employment 120 V. Marriage 124 VI. Children 128 VII. Friends and Enemies 130 VIII. Travelling 132 IX. The Kind of Death 134 X. The Periodical Divisions of Time 137

APPENDIX NO. I. Almagest, Book viii, Chap. 4 144 II. Extract from the Almagest, Book II, Chap. 9 147 Table of Latitudes, from the Almagest 151 Extract from the Table of Ascensions, in the Almagest 152 III. Ptolemy’s Centiloquy 153 IV. The Zodiacal Planisphere, and plate 161

PREFACE

Of all sciences, whether true or false, which have at any time engaged the attention of the world, there is not one of which the real or assumed principles are less generally known, in the present age, than those of Astrology. The whole doctrine of this science is commonly understood to have been completely overturned; and, of late, people seem to have satisfied themselves with merely knowing the import of its name. Such contented ignorance, in persons, too, sufficiently informed in other respects, is the more extraordinary, since Astrology has sustained a most conspicuous part throughout the history of the world, even until days comparatively recent. In the East, where it first arose, at a period of very remote antiquity, and whence it came to subjugate the intellect of Europe, it still even now holds sway. In Europe, and in every part of the world where learning had “impress’d the human soil,” Astrology reigned supreme until the middle of the 17th century. It entered into the councils of princes, it guided the policy of nations, and ruled the daily actions of individuals. All this is attested by the records of every nation which has a history, and by none more fully than by those of England. Yet, with these striking facts before their eyes, the present generation seem never, until now, to have inquired on what basis this belief of their forefathers was established, nor by what authority the delusion (if it was one) could have been for so many ages supported. Among a thousand persons who now treat the mention of Astrology with supercilious ridicule, there is scarcely one who knows distinctly what it is he laughs at, or on what plea his ancestors should stand excused for having, in their day, contemplated with respect the unfortunate object of modern derision.

Sir Isaac Newton has the following remarks in regard to the origin of Astrology:—“After the study of Astronomy was set on foot for the use of navigation, and the Ægyptians, by the heliacal risings and settings of the stars, had determined the length of the solar year of 365 days, and by other observations had fixed the solstices, and formed the fixed stars into asterisms, all which was done in the reigns of Ammon, Sesac, Orus, and Memnon,” (about 1000 years before Christ), “it may be presumed that they continued to observe the motions of the planets, for they called them after the names of their gods; and Nechepsos, or Nicepsos, King of Sais,” (772 B.C.), “by the assistance of Petosiris, a priest of Ægypt, invented astrology, grounding it upon the aspects of the planets, and the qualities of the men and women to whom they were dedicated;† and in the beginning of the reign of Nabonassar, King of Babylon, about which time the Æthiopians, under Sabacon, invaded Ægypt” (751 B.C.), “those Ægyptians who fled from him to Babylon, carried thither the Ægyptian year of 365 days, and the study of astronomy and astrology, and founded the æra of Nabonassar, dating it from the first year of that king’s reign” (747 B.C.), “and beginning the year on the same day with the Ægyptians for the sake of their calculations. So Diodorus: ‘they say that the Chaldæan in Babylon, being colonies of the Ægyptians, became famous for astrology, having learned it from the priests of Ægypt.’”—Newton’s Chronology, pp. 251, 252.

Again, in p. 327: “The practice of observing the stars began in Ægypt in the days of Ammon, as above, and was propagated from thence, in the reign of his son Sesac, into Afric, Europe, and Asia, by conquest; and then Atlas formed the sphere of the Libyans” (956 B.C.), “and Chiron that of the Greeks (939 B.C.); and the Chaldæans also made a sphere of their own. But astrology was invented in Ægypt by Nichepsos, or Necepsos, one of the Kings of the Lower Ægypt, and Petosiris his priest, a little before the days of Sabacon, and propagated thence into Chaldæa, where Zoroaster, the legislator of the Magi, met with it: so Paulinus;

‘Quique magos docuit mysteria vana Necepsos.’”

The arcana of Astrology constituted a main feature in the doctrines of the Persian Magi; and it further appears, by Newton’s Chronology, p. 347, that Zoroaster (although the æra of his life has been erroneously assigned to various remoter periods) lived in the reign of Darius Hystaspis, about 520 B.C., and assisted Hystaspes, the father of Darius, in reforming the Magi, of whom the said Hystaspes was Master. Newton adds, p. 352, that “about the same time with Hystaspes and Zoroaster, lived also Ostanes, another eminent Magus: Pliny places him under Darius Hystaspis, and Suidas makes him the follower of Zoroaster: he came into Greece with Xerxes about 480 B.C., and seems to be the Otanes of Herodotus. In his book, called the Octateuchus, he taught the same doctrine of the Deity as Zoroaster.”

Having quoted thus far from Newton, it seems proper to subjoin the following extract from the “Ancient Universal History:”—“In the reign of Gushtasp” (the oriental name of Darius Hystaspis), “King of Persia, flourished a celebrated astrologer, whose name was Gjamasp, surnamed Al Hakim, or the wise. The most credible writers say that he was the brother of King Gushtasp, and his confidant and chief minister. He is said to have predicted the coming of the Messiah; and some treatises under his name are yet current in the East. Dr. Thomas Hyde, in speaking of this philosopher, cites a passage from a very ancient author, having before told us that this author asserted there had been among the Persians ten doctors of such consummate wisdom as the whole world could not boast the like. He then gives the author’s words: ‘Of these, the sixth was Gjamasp, an astrologer, who was counsellor to Hystaspis. He is the author of a book intitled Judicia Gjamaspis, in which is contained his judgment on the planetary conjunctions. And therein he gave notice that Jesus should appear; that Mohammed should be born; that the Magian religion should be abolished, etc.; nor did any astrologer ever come up to him.’ (E. lib. Mucj. apud Hyde.) Of this book there is an Arabic version, the title of which runs thus: The Book of the Philosopher Gjamasp, containing Judgments on the Grand Conjunctions of the Planets, and on the Events produced by them. This version was made by Lali; the title he gave it in Arabic was Al Keranai, and he published it A.D. 1280. In the preface of his version it is said that, after the times of Zoroaster, or Zerdusht, reigned Gushtasp, the son of Lohrasp,†† a very powerful prince; and that in his reign flourished in the city of Balch, on the borders of Chorassan, a most excellent philosopher, whose name was Gjamasp, author of this book; wherein is contained an account of all the great conjunctions of the planets which had happened before his time, and which were to happen in succeeding ages; and wherein the appearances of new religions and the rise of new monarchies were exactly set down. This author, throughout his whole piece, styles Zerdusht, or Zoroaster, our Prophet. (D’Herbelot, Bibl. Orient. Art. Gjamasp.) The notion of predicting the rise and progress of religions from the grand conjunctions of the planets, has been likewise propagated in our western parts: Cardan was a bold assertor of this doctrine. The modern Persians are still great votaries of astrology, and although they distinguish between it and astronomy, they have but one word to express astronomer and astrologer; viz. manegjim, which is exactly equivalent to the Greek word αςτρολογος. Of all the provinces of Persia, Chorassan is the most famous for producing great men in that art; and in Chorassan there is a little town called Genabed, and in that town a certain family which, for 6 or 700 years past, has produced the most famous astrologers in Persia; and the king’s astrologer is always either a native of Genabed, or one brought up there. Sir John Chardin affirms that the appointments in his time for these sages amounted to six millions of French livres per annum.—Albumazar of Balch scholar of Alkendi, a Jew, who was professor of judicial astrology at Bagdad, in the Caliphate of Almamoum††† became wonderfully famous. He wrote expressly from the Persian astrologers, and it may be from the works of Gjamasp, since he also reports a prediction of the coming of Christ in the following words: viz. ‘In the sphere of Persia, saith Aben Ezra, there ariseth upon the face of the sign Virgo a beautiful maiden, she holding two ears of corn in her hand, and a child in her arm: she feedeth him, and giveth him suck, &c. This maiden,’ saith Albumazar, ‘we call Adrenedefa, the pure Virgin. She bringeth up a child in a place which is called Abrie (the Hebrew land), and the child’s name is called Eisi (Jesus).’ This made Albertus Magnus believe that our Saviour, Christ, was born in Virgo; and therefore Cardinal Alliac, erecting our Lord’s nativity by his description, casteth this sign into the horoscope. But the meaning of Albumazar was, saith Friar Bacon, that the said virgin was born, the Sun being in that sign, and so it is noted in the calendar; and that she was to bring up her son in the Hebrew land. (Mr. John Gregory’s Notes on various Passages of Scripture.)”—Ancient Universal History, vol. 5, pp. 415 to 419.

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