Shcen_bookI

Translator's Introduction to the Three Books on Judgments of Nativities by Robert Hand ' This book is a translation of Book I of the Three Books on the Judgment of Nativities. Book I is in size about half of the total work. Books II and HI will be published together as a second volume of translation. The Three Books is a fairly typical treatise of its kind on Astrology. It consists of discussions of those elements of Astrology that are particularly relevant to Natal or Genethliacal Astrology. It does not particularly treat of those elements of Astrology that are common to all of its branches. This is because of a major difference between medieval and modern Astrology, for in modern Astrology the Natal or Genethliacal branch is treated as if it were the paradigmatic form of which the others were merely variants. For this reason the Three Books do not discuss the basics of the signs, planets, and houses, etc. In medieval Astrology these issues were usually discussed in a separate volume of text which one typically was expected to have digested prior to being introduced to Natal Astrology. For example, Guido Bonatti in the Liber Astronomiae,1 a work which is divided into ten tractates, does not deal with Natal Astrology until the ninth tractate. Prior to it are several tractates dealing with more basic elements of Astrology, and with Horary and Electional Astrology. The Elements of Astrology of Al-Biruni2 is entirely devoted to this more basic level below Natal Astrology. And Ibn Ezra's Beginning of Wisdom3 also has nothing on Natal Astrology as such,4 likewise with both the Greater and Lesser Introductions of Abu Mashar.5 In Schoener' s case, Book II of the Opusculum Astrologicum6 serves the function of the basic introduction to astrological symbols. Several sections of that latter work have been provided as appendices in this edition so that this book can be used by itself. However, anyone using this text as in introduction to medieval Astrology should obtain a copy of the Opusculum as well. Book I of the Three Books is the basic introduction to Natal Astrology. Book II deals with the various combinations of planets in signs, houses and aspects, and their delineations. Book HI is a compendium of the major systems of prediction employed in Natal Astrology, a most intimidating compendium in fact. We will give more complete summaries of Books II and III in that volume. Here we present a summary of the contents of Book I. Book I begins with a florid and highly rhetorical dedicatory epistle to his patron. Such epistles are typical of the period. The patron appears to be one of the early Hohenzollern lords of what later became Prussia. This is followed by a preface by Philip Melanchthon. This is important Philip Melanchthon was second in importance only to Martin Luther in the Protestant Reformation of

1

All references to Bonatti in this book are from the following: Guido Bonatti, Guido bonatus de forlivio Decern continens tractatus Astronomie, (Augusta Vindelicorum: Erhardt Raddolt, 1491). Liber Astronomiae is a common designation for Bonatti's work. Al-Biruni, The Book of the Elements of the Art of Astrology, trans. R. Ramsay Wright (London: Luzac & Co., 1934). Abraham Ibn Ezra, The Beginning of Wisdom, trans. Meira Epstein (Orleans, MA: ARHAT, 1998). 4 In fact Ibn Ezra did write an entire separate treatise on Natal Astrology called the Book of Nativities. There is a translation of this work from the Hebrew done by Meira Epstein which will be published by ARHAT in the near future. 5 Abu Ma'shar, The Abbreviation of the Introduction to Astrology, trans. Charles Burnett (Orleans, MA: ARHAT, 1997). There is at present no English translation of the Greater Introduction as it is often called. A new revision of my translation of the Opusculum will be soon forthcoming from ARHAT.

Translator's Introduction to the Three Books on Judgments of Nativities vii

Germany and was his very close associate. Malenchthon investigated many subjects that would be considered "occult" today and defended Astrology on Christian grounds. Since he was a learned humanist as well as a theologian, what he has to say on the subject of Astrology and Christianity is historically very significant. All of those whose opposition to Astrology is based on Christian principles would do well to read Melanchthon's preface. Then begins Book I proper. After the first chapter which consists of further general introductory matters, the outline of Book I follows the sequence of subjects in Ptolemy's Tetrabiblos, Books III and IV quite closely. The following table of chapter titles from Book I of the Three Books and similar headings from Ptolemy will show the similarity of the structure.

Table of Section Headings in Schoener and Ptolemy Schoener1 Parents and their State of Being Native's Brothers and Sisters Those Who Have Not Grown Form, Figure and Constitution of the Body Impediments and Infirmities of the Body of the Native Qualities of the Soul of the Native Impediments of the Soul Fortune and Wealth of the Native Honor and Dignity of the Native Native's Magistery and his Work Sexual Unions Children and Their Relationship Toward the Parents Natives's Friends and Enemies Natives's Foreign Travels and Journeys Qualities of the Native's Death

Ptolemy2 The Parents Brothers and Sisters3 Children Not Reared The Form and Temperament of the Body4 The Hurts, Injuries, and Diseases of the Body The Quality of the Mind The Diseases of the Mind The Fortune of Wealth The Fortune of Rank The Quality of Employment Marriage 5 Children Friends and Enemies Traveling The Kind of Death

From the table given the dependency on Ptolemy's organization should be obvious, nor is this peculiar to Schoener. Many other texts before and after Schoener used Ptolemy's topical organization.In fact it became something of a standard. We find it in works of Lucas Gauricus,6 Montulmo, 7 and in the 20th century A. J. Pearce's Textbook of Astrology}

1

The headings in Schoener all begin with the words "Concerning" or "Concerning the". The headings from Ptolemy are as given in the Ashmand translation. See Claudius Ptolemy, Ptolemy's Tetrabiblos, trans. J.M. Ashmand (Chicago: Aries Press, 1936). This will be referred to hereafter as Tetrabiblos, trans. Ashmand. The following sections in Ptolemy are subsumed in this section on siblings in Schoener, Male or Female, Twins, Monstrous or Defective Births, and Monstrous or Defective Births. The references are to Tetrabiblos, trans. Ashmand. The following sections in Ptolemy are covered somewhat in the first chapter of the Three Books, The Duration of Life, The Prorogatory Places, The Number ofProro gators, and Also the Part of Fortune, Number of the Modes of Prorogation, and Exemplification. The references are to Tetrabiblos, trans. Ashmand. "Sexual Unions" is actually a better translation of the Greek than Ashmand's "Marriage." Lucas Gauricus, Tractatus Astrologiae Iudiciariae de Nativitibus Virorum et Mulierum (Nuremberg: 1540). 7 See Antonius de Montulmo, On the Judgment of Nativities Part 1, trans. Robert Hand (Berkeley Springs, WV: Golden Hind Press, 1995) and Antonius de Montulmo, On the Judgment of Nativities Part 2, trans. Robert Hand (Berkeley Springs, WV: Golden Hind Press, 1995) A. J. Pearce, Text-Book of Astrology (London: Mackie and Co., 1911). 2

Translator's Introduction to the Three Books on Judgments of Nativities

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However, the dependency of Schoener upon Ptolemy goes beyond the topical organization. After the first chapter, each subsequent chapter in Book I of the Three Books follows the same basic organization. The chapter begins with a summary of the Ptolemaic tradition as it was understood in Schoener' s time. Comparisons with the original Ptolemy reveal observable differences but the roots of the material in Ptolemy are very clear. In fact I sometimes used Ptolemy's text to elucidate murky passages in Schoener's Latin. But fortunately Schoener, unlike some of both his predecessors and successors, does not stop there. After a section summarizing Ptolemy as he was understood in Schoener's time, Schoener then has a section in each chapter which describes traditions other than Ptolemy's, particularly those of the Arabs. One wishes only that Schoener had followed the practice of Guido Bonatti in citing which Arabic sources he was using, but despite that, Schoener cites a great deal of lore which in medieval Astrology was actually more commonly relied upon than that of Ptolemy. The result is an extremely thorough compendium of late medieval Astrology in one place difficult to find anywhere else. Only Bonatti in the aforementioned ninth tractate rivals Schoener, but Bonatti is sufficiently different from Schoener in this regard so that ideally we need both sources to be complete. In the course of summarizing traditions other than Ptolemy, Schoener becomes one of the richest sources of medieval astrological aphorisms. These are combinations of planet, sign, house and aspect combinations which are supposed to have particular significations that might not always be obvious if one reasons strictly from the symbolism. These aphorisms are precisely identical in function to the yogas or combinations of Hindu Astrology or Jyotish. Modern astrologers, who do not know any better, suffer from the delusion that there is nothing like the Hindu yogas in western Astrology. Schoener shows us that that is not the case. Unfortunately no one has done a particularly thorough job of showing where these aphorisms come from and from whence they originate. Some do seem to come from Ptolemy, but most come from other sources. Some appear to be solidly rooted in tradition while others appear to be the results of a single astrologer's observations. Some do seem to follow from the theoretical foundations of medieval Astrology (once they are thoroughly understood). Others seem to have no obvious connection to any kind of logic. Again in this respect the aphorisms are exactly like the yogas of Jyotish. One peculiar bit of lore preserved by Schoener consists of groups of aphorisms given in Schoener that employ the dodekatemoria (or dodecatemoria as Schoener spells it) of the planets exactly as these are computed in Greek Astrology by such sources as Paulus Alexandrinus.1 But even Paulus does not give many examples of their use, whereas Schoener gives quite a number of aphorisms which use them. As far as we know there are no references to this peculiar style of

1

The two types of dodekatemoria are as follows: What appears to be the older type involves taking the position of the planet in each sign, multiplying it by 12, and adding it to the original position. This results in what 20th century Astrology has called the 13th harmonic position, because 12x + x = 13x, x being the planet's position in its own sign. This results in each sign being divided into 13 divisions the first and 13th of which are the same as the original sign. Thus there are 13 complete zodiacs in the course of the entire circle. The second type also involves multiplying the planet's position in its sign but not adding the result to the original position, but still counting the position from 0 degrees of the sign in which it is located. This results in their being 12 divisions in each sign, but also results in a discontinuity of the signs when crossing the original sign boundaries. Where the first types make 13 complete cycles of "signs" from Aries through Pisces, in the second type Aries ends with a "Pisces" division but Taurus begins with a "Taurus" division skipping over the "Aries" division. This type is found in Jyotish and is called th sdwadasamsa. See Paulus Alexandrinus and Olympiodorus et al ,,Late Classical Astrology, trans. Dorian G. Greenbaum (Reston, VA: ARHAT, 2001), 4 0 ^ 1 .

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dodekatemoria between Paulus and Schoener. One might wish that the book were liberally illustrated with examples, but in fact there is only one chart, that of the Emperor Maximilian I of Hapsburg. However, Schoener does demonstrate the logic of medieval astrological practice very completely as applied to this chart. It is sufficient in fact to give one real insight into the method. There is only one chart, but it is developed in depth. The life of the Emperor Maximilian and a discussion of his chart follow below. The Style of the Three Books There is little about this book that is original. It is an effort to pass on the astrological tradition as it was at the time. This is actually its value. Originality in a tradition is not something that is typically highly prized. And although the book wa^y>ublishedjn 1545, in the midst of what is generally regarded as the Renaissance, it is a throughly medieval work. Shortly after Schoener European astrologers began to attempt what they regarded as a purification of Astrology. This "purification" occurred along two lines more or less closely related. The first way was to rationalize Astrology, to make it more "reasonable" as the word was becoming defined in the Renaissance. Part of this was seen as a purging of Astrology of innovations made in during the Middle Ages that had caused it to deviate from the original, pure Astrology of the Greeks. For the "reformers" this meant Ptolemy. The second mode of "reform" was political and ideological rather than philosophical. In the later Middle Ages the Ottoman Turks had arisen as a new force in the Islamic world. Gradually they conquered what was left of the Byzantine Empire and in 1453 conquered Constantinople. After that they began to move in on mainland Europe and twice, once in the 16th and once in the 17th centuries they nearly conquered Vienna. Thus Islam and all things Islamic became more repugnant to Europeans than ever. This extended to all influences upon Astrology that were perceived as Islamic, i.e., Arabic. This included much of Astrology that was actually Greek but not Ptolemaic. The astrologers of the Renaissance were not aware of how much Arabic Astrology was actually Hellenistic. Schoener is one of the last masters of the older tradition as it was before these attempted "purifications" and that older tradition combined various Hellenistic, Persian, and Arabic sources into a single (more or less) tradition. The greatest difficulty with medieval Latin Astrology is that in fact there was no synthesis of the Middle Eastern traditions that fed into it. When one studies the earlier medieval Latin and Arabic sources, one can see that there were many complete systems. Each system was an entity unto itself and each emphasized different methods. Also, each was quite capable of being useful concurrently with the others, but only if the theoretical bases of each were respected and the systems were not mixed indiscriminately. Bonatti seems for the most part to have been aware of this, but later Latin astrologers became extremely eclectic. While the structure of Schoener's text is derived from Ptolemy as well as much of its content, the rest of the book exhibits this later eclecticism. For us, however, a book like Schoener's is most useful because of the pool of knowledge it represents even if that knowledge is somewhat unsystematic. We must do the sorting out. And we cannot trust the sorting out done by the later Renaissance astrologers. The early "reformers" were motivated too much by ideological considerations and then, as Astrology went into decline, the later "reformers" were too ignorant to make decent evaluations of the traditions that they were confronted with. Finally, John Partridge in England around 1700 conducted a wholesale purge of the remains of the tradition. This resulted in what became 19th century Astrology and, after Alan Leo, 20th century Translator's Introduction to the Three Books on Judgments of Nativities

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Astrology. Partridge flourished around the turn of the 17th and 18th centuries. This is the reason why many of us define "traditional Astrology" as Astrology before 1700." About Johannes Schoener1 Johannes Schoener is not very well known to contemporary astrologers, but was in fact a very important figure in both the history of Astrology and Astronomy. He was one of a group of astrologer-scholars who were together in Nuremberg, Germany at the end of the 15th and the beginning of the 16th centuries. Lynn Thorndike in his History of Magic and Experimental Science describes Schoener as "a poor priest, book-binder and maker of globes who in 1526 became professor of mathematics in the newly founded university of Niirnberg."2 The focus of Schoener and his group of scholars was the study and publishing of the works of one Johannes Miiller von Konigsberg known to astrologers by his Latinized name, Regiomontanus (b. June 6, 1436, d. July 6, 1476). He was one of the major mathematicians, astronomers and astrologers of the late Middle Ages who, in association with the Austrian mathematician Peurbach, retranslated and edited Ptolemy's Almagest in Latin. Regiomontanus was also associated with the first efforts at calendar reform which culminated in the Gregorian Calendar in the 16th century. Among historians of science he is chiefly known for his work on trigonometry. He was also most definitely an astrologer. He published tables of directions for primary directions and also popularized but did not invent3 the system known as the Rational System of Houses, more commonly known as the Regiomontanus House System. As mentioned above, he also annotated and edited the works of earlier astrologers such as Antonius de Montulmo. After he died his works were at first somewhat neglected in Germany. But in the next generation there occurred the Protestant Reformation, religious reform that had as many nationalistic elements as religious. Martin Luther's right hand man in all of this was one Philip Schwarzerde who went by the Greek form of his name Melanchthon.4 Melanchthon and other Germans began to recast Regiomontanus and Peurbach as German nationalist heroes who represented a new and revitalized "Germanic" Science as opposed to that of the decadent and Catholic South. Under Melanchthon's lead Schoener and the other scholars around him took on the task of editing and publishing Regiomontanus' works, many of them for the first time. Schoener may well be the person most responsible for the popularization of the Rational House System which became the dominant house system of the Renaissance, used by Morinus, Lilly, Gadbury and anyone else who was anybody until Partridge introduced the methods of Placidus. To this day on the continent of Europe there is a strong Regiomontanus House faction. At the same time, quite aside from the interest in Regiomontanus, Melanchthon's interest in astrology, as exemplified by his preface to this work, promoted considerable activity in astrology in Germany at the center of which was Schoener. It is most unusual in the studies of ancient and medieval Astrology that we have Schoener's

1 Adapted and amended from an earlier section originally written by myself and published as an introduction to the Opusculum Astrologicum by Schoener, edition originally published as Volume IV of the Latin Track of Project Hindsight in 1994.

2

Lynn Thorndike, History of Magic and Experimental Science, Vol. V (New York: Columbia University Press, 194L), 354. Nor is there any reason to suppose that he claimed to have done so. Both names mean "black earth."

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birthdata from him directly. Arthur Blackwell in the Blackwell Data Base has the following entry. Johannes Schoener. 1477, Jan 16 at 11 p.m. LAT (22:34:41 UT) in Karlstadt (49N57, 9E45). Birth data from Lynn Thorndike's History of Magic and Experimental Science (Vol. V, p. 367; Columbia Univ. Press, 1941) which says that "He was born on January 16, 1477 at 11 p.m. in a latitude of fifty degrees." The place of birth is elsewhere given as "Carrolstadh" (Karlstadt, Germany). Sometimes the birth year is given as "1476" which is correct if one uses the "Annunciation Style" of dating which began the year on March 25. The chart in Notable Nativities (from Jiuntini) is labeled this way. The original source for the birth data is most probably the astrologer Schoener himself. 1 The chart is recomputed for the Regiomontanus house system, which is the system Schoener would have used, and is given below.

He died in 1547. One last note, Schoener played another important role in the history of Science. He was one of those who urged Copernicus to publish his work on heliocentric astronomy. When Rhaeticus issued a short introduction to Copernicus' work, the Narratio Prima, (Danzig, 1540) it was in the form of a

1

The passage quoted from A.H. Blackwell is from the disk-based text of the Blackwell Data Base originally published by Astrolabe Software.


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long letter to Schoener. For this reason and for his work in spreading the works of Regiomontanus Schoener stands as a shining example, along with Regiomontanus, of astrologers at the forefront of intellectual progress before the great paradigm shift of the so-called Enlightenment turned our art into "superstition." The Life and Chart of Maximilian I of Hapsburg The entire text of Three Books on the Judgment of Nativities uses a single chart, that of the Hapsburg Emperor Maximilian I, to illustrate the methods which Schoener employed in his book. Since it is desirable to see just how well his methods worked, it is useful to have a brief biography of Maximilian I for the sake of comparison. The Life and Historical Importance of Maximilian I Like Schoener Maximilian I of Hapsburg (1459-1519) is not exactly a household word in modern times but his importance in history is actually very great. He was neither a brilliant or clever ruler nor was he a terrible one. His importance was that he was able to make some extremely important marriages which led to the Hapsburgs becoming one of the dominant royal families of Europe; they ruled in Spain and the New World from the 1517 until 1700, and in Austria along with much of Central Europe until 1918! And all of these rulers were Maximilian's descendants. At Maximilian's birth the only area that the Hapsburgs had reliable control over were certain portions of what is now Austria, and even these were in dispute with the closely related royal house of Hungaiy until 1490. But by his death in 1519, he or immediate members of his family, were in power, or about to be in power, in the Netherlands, parts of France, Spain along with its huge New World empire, the German or "Holy Roman" Empire, Austria and Hungary. His grandson Charles V who ruled the Empire from 1519 to 1558 actually combined in his single person all of the rulerships of the dominions that I have just listed. Despite Schoener's lavish praise in the Dedicatory Epistle, Maximilian was not a terribly successful monarch and many of his pet projects were not successful. For example, he attempted to organize a league of Christian states to drive the Turks out of Europe. But at this time the Turks were at their height of power and would have been a most formidable foe unlikely to be beaten by such a coalition. Everyone with whom he would have been allied in such an undertaking understood this fact; in the next 200 years the Turks nearly conquered Vienna twice which would have wiped that portion of the Hapsburg domains. Ironically, despite Maximilian's failure to unite Europe aainst the Turks, Maximilian's descendants did in fact become the bulwark of Europe against them. It is just that Maximilian was not able to interest anyone during his lifetime. Also, during his reign (1499) the Swiss successfully resisted Hapsburg domination and established the beginnings of the Swiss Confederation, or Switzerland as it is generally known in the English speaking world. Perhaps his most significant lack of success was his effort to turn the Holy Roman Empire into something like a nation-state on the model of France, Spain, or England. This failure was not entirely his fault as there were tremendous forces working against him, but his intention to revive and strengthen the medieval empire was one of his fondest hopes which came to naught. During his time the Holy Roman Empire was a loose confederation of mostly German states which was becoming looser and looser over time. The loosening of the bonds of empire in Germany proceeded so far that it was not until 1870 that Germany finally succeeded in becoming united. And when it did, it was under the viii


Hohenzollerns of Prussia rather than the Hapsburgs of Austria. By the 19th century what was left of the Hapsburg dominions (which was considerable), the Dual Monarchy of Austria and Hungary, was being torn apart by the nationalist fervor of the late 19th century. The resulting destruction of the Hapsburg empire in World War I has had serious consequences lasting to this day. Indeed, it was neither brilliance nor military success that caused to Hapsburgs to become what they became. It was skillful marriages, a pattern which began with Maximilian. The first of these was Maximilian's own marriage on August 18,1477 to Mary of Burgundy. As her title suggests, she was the heir to the Dukedom of Burgundy, a state nominally under the King of France but which functioned autonomously throughout most of the Middle Ages. During the Hundred Years War between France and England, the Burgundians acted as allies of the English rather than as vassals of the French king. Along with Burgundy came rulership over much of the Netherlands and a portion of what is now part of northeastern France but which was then known as the Franche-Comte. It was not part of the medieval French kingdom. Much of Maximilian's early career consisted of struggles to preserve his wife's dominions in France and the Netherlands. The latter effort was successful for a few generations; the former was not. By Mary of Burgundy Maximilian had a son, Philip who became as a child the ruler of the Netherlands. Philip in turn married the infanta of Spain, Juanna the Mad, the child of Ferdinand and Isabella (the very same rulers who sponsored Columbus' voyages). This poised the Hapsburgs to become the rulers of Spain upon the death of Ferdinand and Isabella. Thus Philip is counted as Philip I of Spain. Just to make the Hapsburg-Spanish more secure Maximilian, after many tries to marry her elsewhere, married his daughter Margaret (also by Mary of Burgundy) to Juanna's brother, Juan of Spain. Mary of Burgundy died March 27, 1482. Maximilian's second wife was Bianca Maria Sforza the daughter of the duke of Milan one of the most important rulers of Renaissance Italy. This marriage did not in itself lead to any new dynastic possessions but it probably did lay the foundation for later Hapsburg involvement in northern Italy. Finally after many struggles with the Hungarians, Maximilian agreed in 1491 to the treaty of Pressburg by which he would inherit the throne of Hungary if the current ruler, Ladislaus of Bohemia, died without an heir, which is what happened. This resulted in the Hapsburgs ruling Hungary on and off over the next century or so' and finally becoming the permanent rulers of Hungary until 1918. At the end of his life in 1518 he attended the Diet of Augsburg where the first rumblings of the Protestant Reformation could be heard and in 1519 he died just in time to miss the full disruption of Germany by the Reformation. It was left to his grandson Charles V to actually combine (as was said above) all of Maximilian's dominions and to cope with the Protestant Reformation. After Charles resigned his thrones (all of them) in 1556, his son Philip II acquired Spain and its dominions and his brother Ferdinand I became Holy Roman Emperor and head of the eastern dominions of the Hapsburgs. From that time the two branches of the family became separate although intermarriage was so frequent that by the 19th century recessive genes had begun to emerge and the famous "Hapsburg jaw" became a physical trait by which many members of the family could be recognized. The following is a brief chronological sketch of Maximilian's life for those who might want to investigate the Astrology of events plus other matters that might pertain to his chart's analysis.


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March 22, 1459 - born in Vienna. August 18,1477 - Married to Mary of Burgundy. 1478 - Birth of Philip, later Philip I of Castile March 27, 1482-Death of Mary of Burgundy. February 16, 1486 - Crowned King of the Romans which put him in line to become Holy Roman Emperor. July 1489 - Made peace with France October 1489 - Finally recognized by most of the Netherlands states as their ruler and regent. March 1490 - Acquired the County of Tirol (in modern day Austria) as part of his dominion. November 7, 1491 - Treaty of Pressburg (see above.) August 1493 - The death of his father which made him head of all Hapsburg dominions. March 16, 1494 - Married Bianca Maria Sforza (see above). February 1499 - War with the Swiss which led to the formation of the Swiss Confderation. September 1499 - Peace of Basel which ended the war with the Swiss. January 12 1519 - Died in Wels in Upper Austria. All told he had only two children, Philip and Margaret both by his first wife Mary of Burgundy. He had two marriages, the first ending with his wife's death. Personal Traits - The article in the 11th edition of the Encylopedia Britannica (1911) has a lengthy description of Maximilian's personality. Maximilian had many excellent personal qualities. He was not handsome, but of a robust and well-proportioned frame. Simple in his habits, conciliatory in his bearing, and catholic in his tastes, he enjoyed great popularity and rarely made a personal enemy. He was a skilled knight and a daring huntsman, and although not a great general, was intrepid on the field of battle. His mental interests were extensive. He knew something of six languages, and could discuss art, music, literature or theology. He reorganized the university of Vienna and encouraged the development of the universities of Ingolstadt and Freiburg. He was the friend and patron of scholars, caused manuscripts to be copied and medieval poems to be collected. He was the author of military reforms, which included the establishment of standing troops, called Landsknechte, the improvement of artillery by aking cannon portable, and some changes in the equipment of the cavalry. . . . But he had many qualities less desirable. He was reckless and unstable, resorting often to lying and deceit, and never pausing to count the cost of an enterprise or troubling to adapt means to ends. For absurd and impracticable schemes in Italy and elsewhere he neglected Germany. .. As the *


"last of the knights" he could not see that the old order of society was passing away and a new order arising, while he was fascinated by the glitter of the medieval empire and spent the better part of his life in vague schemes for its revival. As "a gifted

amateur in politics" he increased the disorder of Germany and Italy and exposed himself and the empire to the jeers of Europe.

The Chart As we see in the first chapter of the text Maximilian I was born on March 22, 1459 at about 5:00 PM presumably apparent solar time Vienna Neustadt, 47°N48', 16°E15'. Using his Ascendant calculation as a guide we find that the his Ascendant degree rose at 5:04:44 PM LMT. The position of the planet computed by modern software is here contrasted with Schoener's calculations. Most of the planets accord quite well with the modern positions except for Mercury which differs by 14° 40'. There is an obvious explanation for this. If we look at the arc between Schoener's Sun position and his Mercury, we find that the arc equals 7° 05'. If we subtract the 5 O arc from Schoener' s Sun rather than adding it we get a position of 3°T35' which is very close to the value Translator's Introduction to the Three Books on Judgments of Nativities

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from modern calculations. Apparently Schoener or whoever computed the chart added an arc between the Sun and Mercury where it should have been subtracted. Therefore, the first thing that we have to say to the reader is that everything that is said about Mercury in this chart is incorrect insofar as it relies on the exact degree position. Insofar as it relies on the sign position, there is no problem. Above left is the entire chart computed by modern methods shown in the modern manner with Uranus, Neptune, and Pluto added for the convenience of the modern reader. But keep in mind that having these three planets in this chart is an anachronism. They had not been discovered yet. The chart has been erected using Regiomontanus houses as Schoener did although this is one of those charts where it does not make much difference which system is used because of the late virgo Ascendant. The houses are nearly equal.


Three Books on the Judgment of Nativities Dedicatory Epistle1 To the Most Illustrious Prince and Lord D. Albert Marquess of Brandenburg, Prussia, Stetin, Pomerania, Duke of the Cassubiorans and the Slavs, Burggraf of Nuremburg, and Prince of Rugia, Johannes Schoener Carolopolitan, Professor of Mathematical Subjects, Greetings to His Most Benign Lord. They say that Socrates, both the font and light of philosophers, whenever he wished to bring the most obscure matters into the knowledge of the common mass, strove especially to begin from known things because above all he thought (not unjustly) that the things he spoke about could by this method take on not only light, but firmness and certainty. [It was said] by Homer that [it was] not for any other reason that Ulysses was called a secure orator but that he reconciled the minds of his hearers to himself through those things which were clear here and there to the minds of the common mass. Therefore, those who happily have once made progress in studies of the good arts, have not cared for this thing, [namely], to pursue entirely all of the arcane aspects of the arts; they have thought it enough if they soberly attain to certain things which [are] incitements of truth [that] are to be investigated only one after another. Certainly this is correct. For who among mortals has ever attained a perfect knowledge of natural things? Indeed, [it is] only for God, [who is] the originator of all things [for whom] nothing is not laid bare and not made accessible. But we [are ones] who pursue divine knowledge from afar so that always in this life our eyes grow dim looking upon the rays of divine brightness; so the way to the recognition of the causes of natural things is not easy for human beings. The truth of things is never either explored or exposed completely enough by anyone [of us] among mortals. I have said that it is not2 possible to attain and pursue right studies in such a way that nothing completely eludes us; by no means would I have said [this]. Some philosophers have seen this, [men] who the more each was wiser and more learned, the less he wished to sell himself for the title of inflated knowledge; without doubt these men knew that the gardens of philosophy were always fertile and flowering, that there is no winter so harsh, whose strength can hinder so that new fruits cannot arise when the old ones have been taken away. So it seems to me that it was according to this principle that Homer formed the garden of Alcinous which was filled with so much pleasantness, as all other things, most skillfully. He writes that in this place the trees are continuously in leaf to the extent that the fruits do not perish because of winter, nor do they ever languish because of summer because the wind of Zephyr surely brings strength and grace to them, so that now apple floats upon apple, and clusters of grapes succeed clusters of grapes, and also fig follows fig in perpetual succession. Thus we affirm that the study of philosophy perpetually produces healthful new fruits for its friends without restriction. There is another dispute of philosophers which concerns the external possessions of human beings. For these, as they are not able to harm the mind, so they are also not remedies for vices 1 The Latin of this section is extremely turgid and complex. I have done the best I can with the English, but my translation is not easy reading. Fortunately, for the most part it is not an essential part of the book. Reading non for nos.

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because they have been more often hindrances to virtue. Therefore, on that account we ought to withdraw, where the all of the best do not fear to withdraw, to the studies of honorable arts, here where they have calmly persuaded themselves to become still. Now indeed, if in these times those things happen to occur which arouse confusion in right studies, to this degree the studious person must struggle wholly so that when the innocence of life has been preserved, as if endangered by some navigation, the studious person may withdraw into a safe harbor where for a little while it may be allowed for him to live more tranquilly with the Muses, or even [be] naked with the Muses themselves. When and to the extent that change happens to be [a change] of place and not of mind, this exile will not be intolerable wherever a wise man will find the healthful results of study, the praise which they merit, and the rewards for which these studies should be preserved. For virtue will not allow itself to be torn away from its own supporter by any difficulty of location. And because virtue itself is an abundantly sufficient reward for itself, it will never abandon its laborer, neither because of livelihood nor because of a friendship desired of possessions. For it cannot come to pass as Not any land may be a nation for the wise man because honor always follows virtue.1 Those who understand concerning liberal studies differently, aside from the fact that they wander very often through the same tracks, they also manifest in that very inquiry into truth their own slowness. They act just as those who go abroad and as soon as they have returned home are asked by friends where they were and what they did while they were away. They respond to [their] friends as if they were seized by a stupor such that they do not know where they have been, nor what they did, nor in addition what happened to them in the meantime. So for them there is a restless sluggishness [a state] which is never properly aware. Because such persons are of a spirit which shuns our studies, they will never be ones who would read our book On the Judgment of Nativities. 1 do not work very hard to be able to please such persons. These must be excepted after a little while with a contemptuous hiss from those men who are properly learned where public contempt, poverty, hunger, and the meanness of their studies will accompany them. We who push forward somewhat in search for truth, in this matter which we commence happily, we will persevere in our constant zeal as long as it will be allowed to ascend up to a truth of the highest degree by means of each single thing which has been yielded to us by God who is best, or until [it is] too late. For as we attain to the truth, we will find no step beyond which we must climb. I have explained more freely here that this is my opinion concerning liberal studies because I know that you also, most illustrious prince, love these disciplines most of all which are bound together between spaces of certainty. Because Astronomy comprehends at once all of the dimensions of the heavens, and also the elements of the stars and of nature itself with geometrical theorems, the knowledge of it will be truly useful for all, whether they follow the military path, or work in agriculture, or work with navigation. Because indeed heaven is incorruptible such that it receives neither extension nor increase, nor does it likewise experience contraction in any part of itself, but always sustains the course of the stars with the help of its own nature, because it is continuous; the demonstrations which are imparted to us by learned men from the contemplation of Astronomy are

1

Author of quote unknown. •f

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firm, certain, and far removed from doubt. For just as they say that Prometheus stole the fire from heaven and brought it for the manifold use of mortals, those who are passionate about the laws of the stars, have presented the course of the Sun and the appearances of the stars with provable methods for the eyes of the common masses. Once, because there was not a little strife among nations [as to] which nation was to be preferred to which, each nation was zealous to assert its own nobility [coming] from a long succession of times. The Egyptians maintained that they existed before the stars, namely, that among them the discipline of the stars was first valued. This was seen by the Hebrew people to be quite a serious matter as they held Moses [to be] the most ancient author, which seems to throw this most honorable and equally most useful study far back to first parents of our race. Thence, this most beautiful study descended by a long succession to the fathers Abraham, Isaac, Jacob, and consequently to the prophets, and also to the kings. Josephus, a writer by no means to be despised of matters concerning the Hebrews, assents with us in in this matter. The Arcadians labored no less in asserting the line of descent of their own origin because among them the works of Endimion have first made known the lunar motions. Thereafter, certain Arcadians, seduced by the zeal for glory, wrote that they existed before the Moon. Such [it is] that the science of the stars should be commended to us not only because of certitude of demonstration, and its usefulness, but also because of its antiquity. For if things which are wont to promise dignity, happiness, praise and glory to mankind, derive the weight of their most powerful estimation from antiquity, of what kind are waxen seals, the images of greater things, the ancient pedigrees of birthdays, from which number we will have these studies, the origin of which are predicated, not absurdly, to have commenced at the same time with the Sun, the Moon, and the Stars? Who would not pursue these studies which was not able to sustain ignominy, damage, or the injury of time? In this class the sidereal science (so it is called by Pliny) assumes the first rank for itself by right because it is the one and only science which pursues the operations of the celestial parts by an admirable zeal for inquiring, and this has a been done with an unconquered diligence such that humans placed on the Earth may dare securely to make pronouncements about the virtues of the stars in heaven. For the stars are not empty with regard to virtue, but as much are they are greater and more beautiful, so much are they stronger in power and more perfect in their actions than ourselves. Moreover, as each of the stars has different powers, so also it produces actions different from the others. In fact we know that not infrequently a certain action descends into certain particulars of this inferior world which, because of a likeness of powers [to the superiors], is able to accomplish many things insofar as those things which follow seem to respond to that which precedes them (namely the powers) step by step. And this happens especially where some accommodation or concord has been made in virtue between the [two] sides of action and passion, just as we see happens because the male and female both give and seek mutual works for the propagation of the society of life. But here certain unlearned persons object, especially those who are rustic and the least socialized.1 Those people say [that] there is not any action in the heaven of the stars which is able to exercise command over what they call the "body" of this entire universe by its own virtue. Therefore, [they say that] it may be that which is harsh and rough threatens the world, yet it cannot

1

minimeque politici viri. Literally "the least political" but this is certainly not "political" in the modern sense.

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pour out its poison onto the whole of this universe. So those people say. We who seek the truth of things, do not doubt to affirm that certain evils can descend into the particulars of this lower world, which, are yet in accord with, and wholesome for, the harmony of the universe. For there are certain things which do harm at least to parts but their actions are not able to extend into the whole, either because of a mixture which added something, or because of a weak virtue, or because of a disordered arrangement of agent and patient which changes in an evil manner. For the stars are wont to act sometimes on the whole, sometimes on parts. Also, the virtue of a star, which is united in the whole, flows in different ways in parts because of the weakness of the parts. Rather indeed some parts are often corrupted so that this whole, which is constituted according to nature, may be conserved. Often the parts in this universe are damaged in body while in the meantime the whole of the universe is free of all passions. When I say this, the intention is not to prove the superstitious errors of the common mass nor to give over anything which is in conflict with the Christian religion. But it has seemed good only to show what can be properly happen in order that those things which are otherwise most diverse in nature and scattered as far as possible in terms of spatial distances from each other may work together if they are considered and understood by means of a legitimate and most congruent order. Furthermore, therefore, the stars transfer no evil onto the Earth. But because these bodies of ours, which are subject to flux, have been corrupted in and of themselves and otherwise by the nature of the sin of [our] origin, and been made too infirm to be able to be sufficient for the repelling of the assaults of the influences of the celestial orbs; by these assaults sometimes the fortune of one or the another of the parts, sometimes even life, is attacked, and often it is even overcome. These things are sent down to the lowest parts. In any case they cannot be evil because they have been judged not as evil things but as good things by the first cause of all things, God. But yet as these are at the same time also received by evil things, they change according to a perversity each peculiar to itself. And therefore, the good, which we have said falls down from heaven, is tainted by the contrary condition of that which receives [it].1 On that account, nevertheless, in this most beautiful construction that is rightly called the world2 by us, we do not think that anything has been founded or instituted in vain, or [that there is anything which] brings absolutely no utility to mortals, or [that there is anything which] does not invite every kind of living thing to the praise of the creator. Those who are of a downcast and mean spirit please themselves with their shadows, their smokes, and their fogs. On the contrary, we who go always go more and more toward the light of

1

This same basic argument may be found in the De Mysteriis, a 4th century work attributed to Iamblichus the Neoplatonist. I append here the Taylor translation of the relevant passage. However, because Taylor's English is somewhat complicated owing to its being quite close to the Greek in structure, I have added some explanatory phrases in {}. These are not in the original. "For generation being multiform, and consisting of different things, receives the one [italics in original] of the Gods, and that in them {i.e., the Gods} which is without difference, with hostility and partibility {i.e. introduces the capability of being divided}, conformably to its own contrariety and division. It also receives that which is impassive passively; and, in short, participates of them according to its own proper nature and not according to their {i.e. the Gods'} power." Iamblichus, De Mysteriis, trans, by Thomas Taylor (San Diego: Wizard's Bookshelf, 1984), 69. 2 There is an untranslatable play on words here. Mundus, like the Greek Cosmos, means something that is beautiful or elegantly arranged. /


truth, detest those shadows which we once followed; moreover, we flee the smokes and we dispel the fogs of ignorance by which we were held held [once] a little while ago; we seek the truth. We bring the Sun to dark matters. These studies have been from the beginning proper to kings and the highest princes. That cannot be obscure to those who read the histories of times. Today, however, what1 is happening such that few persons follow these divine studies? We respond thus: All arts are free because they are not for gain, and because they require a spirit free from profane cares. This is also alien to those desires by which the promiscuous multitude of the common mass is enslaved of its own free will. [This is so] because the common mass runs through every stadium2 of the vices. "If old [they do it] of their own accord, and the young person [does it] through ignorance." Just as Marsyas, a Phrygian and barbarian, summons Apollo knower of many things to descend basely into a musical contest, indeed, with the Muses themselves looking on, he, soon paying the penalties of his rashness with his skin removed from him is exposed in mockery. So [also] those enemies of right studies often have sung and have written with Marsyas in their destruction of these studies because they are unlearned. But you, most illustrious Prince, with an exalted spirit have indeed ordained that in time there can be no place in your Prussia for the lowest type of citizen, those who are wont to seek for themselves the applause of the people for the sake of fame alone, even though they are ignorant and void in the knowledge of the stars. [You have done this] so that in the future there will be rewards of their own for right studies. Surely, and at the right time in accordance with your highest wisdom, you will consider the wise plans which not so long ago you conceived concerning the reestablishing of the teaching of the studies so that it does not happen to fall out differently than what you believe [it should be]. For doing this, you will receive as gain both the favorable judgment of the best of princes and the friendship of each of the most learned. The Muses and Pallas herself, who is instructed in both arms and the disciplines of the good arts, do not fear to demand from you this which I speak of. Rather Phoebus himself is also wondrously affected by joy where he has seen that secure inns of refuge have been built for himself and the Muses, and he approves this the more becausehe perceives that these things are done bymen, must preferably princes. Our Germany most choose that she will have many princes like you for so we persuade ourselves that we will discover justly the truth which we yet seek. Those who are close to [this] desire of ours who either do not wish, or are not able to ascend with us, and contemplate the perpetual, most beautiful, and stable figures of the stars, and also [their] conditions and qualities, they at least should so prepare their own spirit so that they might recognize sufficiently the revolutions of the night and day, of the month and the year: thereupon they remember to consider the roaming and wandering stars which have been expounded upon along with the distance of [each of] them from the earth. We will show copiously in these our books those affects which the Sun, Moon, and the rest of the planets and stars are wont to express. And, therefore, it has pleased me to collect into only one small bundle all things, both that which has been written and annotated by learned men before our times on this art and those things which I have

1

Reading quid for qui. That is, stadium as a measure of distance such as kilometer or mile.

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discovered by long observation. [I do this] with this purpose of mine for those who are studious in the good arts either to cut down plainly that toilsome troublesomeness which some have put in the reading of the authors, or at least to summon those who avoid this divine study and, like a leader of a journey, breathe life [into them] lest they lose hope. I have done this also the more gladly that these books might be with posterity as indices of labors and studies, and at the same time be witnesses of my good will toward you Best Prince, so as you read these things, there may come into memory for you the truly remarkable studies of your progenitors. For, those progenitors, as they wished to take precedence over many others in warfare, so in taking precautions regarding wars, and dangers of other [kinds of] troubles, frequently examined the decrees of the divine mind according to the consideration of the stars. And indeed because they were glorious and brave men, they were so accustomed to warfare that neither at night, nor by day, positioned in camps, were they unprepared to judge concerning the highest matters with an enemy, making an honorable death rather than a base life, yet, having affected the quality of kings to be lenient, more toward mercy than punishment. They thought that to destroy, to be cruel, as much as [it is] without distinction to all, that much it approaches tyranny. Moreover, they thought being overcome with privilege was disgraceful, that it was humane to give back the most perfect thanks for the smallest things offered by others, to make the most friends possible, to desire the hostility of no one. It happened that with these virtues and these studies that [your progenitors] were first seen worthy by the Divine Emperor Maximilian, [and] he called upon them freely [and] often in difficult negotiations of the highest [import]. Thereafter, in order to have an opinion from the family of the Marquises of Brandenburg, a family as ancient as most famous, he would solicit [their opinion] with the greatest dignity, and he would refer to them concerning war, peace, concerning imperial matters, in brief concerning the rewards of virtues, and the penalties of vices. This most notable honor they rendered back to him for as long as they lived with liberality and clemency, for which two virtues they have attained their most honorable reputation of name. And in the consideration of virtue the emperor himself had also been reckoned in this as one who wished often, and was frequently able, to give aid by means of [his] wisdom and office to those who labored in the affairs of Germany. He also was most zealous concerning peace and tranquillity, nor did he ever descend to arms unless challenged. In the pursuit of [his] affairs, he did not [excessively] exalt courage, nor did he lose it in adversity, but always used moderation and constancy. Surely I do not know whether this visible Sun has ever looked upon any prince better than this one. For he set up his life in such a way that we can, not unjustly, compare him with any of the old kings and princes whether you may compare regarding justice, bravery, honesty of life, moderation, continence, greatness of spirit, friendship, office, and liberality, or regarding empire, the state, or military matters, in which he has excelled with such a great admiration of everything good that he has easily dared to contend with anyone in the number of virtues. Let the Assyrians boast of their own Ninus, along with Sardanapalus if they wish. Let the Latins regard for themselves their own Janus, Saturn, Aeneas, Ascanius, Alba, Sylvius, and also Numitor. For the Medes in worth let there be Atyages, Cyaxares and Arsaces. Let the Romans please themselves in their Numa Pompilius, in their Tarquins, Scipios, and Fabii. Let the Persians commend their Dariuses, Xerxes, Cambyses, and their others. Let the Macedonians admire their Antigonus, Demetrius, Philip, and Alexander. And the Greeks have those who they may commend with praise, Themistocles, Epaminundus, [and] Cymon. And the very Gauls also may boast of their Pipins, and as well as their Clovises and Charleses. Against so many great men and princes and those otherwise adorned with celebrated virtues we Dedicatory Epistle 6

Germans set one Maximilian. And indeed these men are commended because they were endowed by one or another of the virtues, but our man has so embraced all of them that you do not know which virtue to favor over which. For all of the highest things were in him, prudence, clemency, learning, [and] eloquence, so that we may persuade ourselves that he, Maximilian, the emperor of all, was the best of men in his age. Wherefore, because these things are so, I have thought it to be worthwhile if I did not to put forth an example from a direction other than from the best, toward whose image I might render back those who are studious of celestial matters, in which as if on some table it were permitted to examine everything at the same time to the degree that is sufficient for learning the effects and qualities which flow down from the stars onto these lower places of the earth, in order that persons who have been so instructed may collect all of the various considerations of an entire life easily and surely. As we have said previously, let no one think that the stars are the causes of evils. Just as God, who is the source of all good things, should not be believed to be, nor said to be, the cause of vice, because rather it should be believed that the natural instincts in us have been perverted. The more [the natural instincts] are inflamed by the ministry of our enemy, the Devil, the more the spirit of a perverted nature is hindered from good actions. The evil demon has nothing in common with heaven, although he is yet not entirely ignorant of nature nor of its powers. Whence he is also zealously eager to lead us away from that most gratifying contemplation of the truth, especially because he is wont to present to our eyes everything rough and harsh which is often promised us by the stars, things which, nevertheless, are very often made soft and level because of the very wisdom of a man who loves the truth. Furthermore, as there is no kingdom so stable which no calamity nor tyrant lord ever threatens, so there is no birth constellation so lucky which does not portend for its own native at some time unnumbered evils. Concerning this, he who wishes to know these things more exactly must explore many things, except that he should know first what one must expect from the Sun, what from the Moon, likewise what from the rest of the planets [and] what they threaten or promise [and] in which places. [He should also know] the moment of conception, also the conjunction or opposition of the Moon and Sun which happened before the birth of the person. For these things reveal the truth of the nativity. In like manner those who are engaged in this discipline skillfully discover and measure the motions of the rest of the planets by means of the the motion of the Sun. Moreover, along with the Sun and Moon, all of the rest of the planets have themselves taken command of generation. One may learn most conveniently that which is in our demonstrations which we have added here and there in those books on nativities. Moreover, it has been pleasing to inscribe these to you, most illustrious prince, of whatever quality they may be seen [to be], both because I trust in future safety due to your guardianship from the barking of those who, as they are more unlearned, are the more enemies to right studies who attack all the more, and because there can be found nothing more worthy than this for a prince or more gratifying. For whom are the laws of the stars not useful? Surely these liberal studies truly offer the greatest moment in all of the affairs of the world. There is also no discipline which would not be crippled without the knowledge of the stars. Physicians have their praise, but I do not see how those who are lacking in the assistance of this discipline of ours can ascend to the highest point of their profession. Nor are those men, who write or speak the laws to others, correctly approved of by learned men if they lack the knowledge of the stars. The poet Vergil did not doubt that laws of the stars kept an ignorant farmer very far from even the cultivation of the fields. And at last what human condition is there for which that science of the stars, praised by so many learned men, is not useful? Dedicatory Epistle

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No other way comes closer so that the power along with the wisdom of God, the maker of all things, can be observed than the contemplation of the stars. You will find much and abundantly concerning these matters in these my books which I do not doubt will delight C.T.1 wonderfully. [This is so] because these things have been written with a humble pen and one that is so agreeable to the task, for [as it is said], "Content to be taught, the thing itself denies being praised." Wherefore then by the reading of these books you may truly feed the mind for a time most securely in that highest and most blessed life far removed from all profane cares. May the greatest and best God long deem it worthy to preserve C.T. unharmed to his church and to the praise and conservation of right studies. At Nuremburg on 4 Kalends of September in the year 1545.

1

I have not been able to find the meaning of this abbreviation. I assume that it is the abbreviation of a title. *


The Preface of Philip Melanchthon, Doctor, to these Books on the Judgment of Nativities of Johannes Schoener n the beginning of the Peloponnesian War Pericles had just instructed a huge fleet which was J I about to set forth. In that very moment of crisis when he climbed into his own trireme, there was beheld such an eclipse o f t h e Sun that a darkness nearly that ofthe night existed in the middle of the day and the stars were perceived. The helmsman, as well as the rest of the multitude, terrified by such a prodigy refused to set sail. Thereupon Pericles, who either truly despised the threat ofthe stars, or pretended to be composed, covered the eyes ofthe helmsman with his cloak lest the courage ofthe soldiers become weak, and after a little while, having removed the cloak, Pericles asked [the helmsman] whether he thought that anything was indicated because his eyes were covered for short time, even though his eyes had not been injured. When the helmsman responded regarding the cloak that there was no injury to his eyes because the cloak had been applied briefly, Pericles said, "So, nor should you think that something evil has happened to the Sun, or to the nature of things, or [that something evil] is signified, albeit that the Moon running onto the Sun may have taken away the sight o f t h e Sun from humankind for a short time." And he ordered the setting of sail and the bringing of war to Greece, [an act] at first destructive to the nation [of Athens] and thence to all of the rest of Greece. I think, however, that there are many who might praise this judgment of Pericles but all of Greece suffered the exceedingly disastrous penalties of this most rash judgment. And although it has been found from examples of all ages that sad and extraordinary downfalls of cities, or of kingdoms are, so to speak, announced by eclipses or the obscuration of the luminaries of heaven, it is the nature of an unyielding spirit to laugh and arrogantly despise significations in nature which have been divinely ordained. However, because there have been great dissimilarities of judgment with respect to other arts which are contained in letters, and with respect to the teaching of life, indeed, even with regard to that very kind of doctrine in which God Eternal the father of Our Lord Jesus Christ has revealed himself with illustrious testimonies, for this reason one must judge these arts according to firm reasons and testimonies, not according to the examples of all [of those] who despise them. Therefore, I do not speak concerning the other arts. The Two Parts of Astronomy: The First Part1 There are two parts to the doctrine o f t h e stars. Of these the first shows the most certain laws ofthe motions. The other, the [iav-uKrj [manlike] or divinatory art, shows the effects or significations ofthe stars.2 However, even though the first part [ofthe art ofthe stars] has been built up out of manifest

1

2

Heading not in original text.

Compare this to the opening of the Tetrabiblos where Ptolemy seems to make a similar point. Melanchthon translated the Tetrabiblos from Ptolemy's original Greek version rather than the more common Proclus paraphrase. See Claudius Ptolemy, Tetrabiblos Book I, trans. Robert Schmidt (Berkeley Springs, WV: Golden Hind Press, 1994), 2. The Schmidt translation of Ptolemy referred to here was issued in separate volumes for books I, III, and IV. As of this writing there is no edition of book III. This edition will be referred to hereafter as Tetrabiblos Book I, trans. Schmidt.

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demonstrations, and contains this utility for everyone, [a utility] which is both notable and distinguished, that we may possess measures ofthe year which are certain, and a just description of the parts ofthe year with the solstices and equinoxes indicated. Nevertheless, many who are either stupid or proud reject this art, and by their own examples lead youth away from that most erudite part of philosophy. But the judgments of these men are refuted even by divine testimonies. For since it has been written, "And there are lights for signs for the seasons, for the days, and for the years,"1 certainly the viewing and observation ofthe [heavenly] motions is being taught. I omit the rest. Let me say [this] concerning the years. God has desired that the underlying principle of these motions be possessed lest, thinking back, we not be able to establish the beginnings of things; he has desired that those things be known which doctrine has first revealed, in what order the promises were propagated; he desired that the time be known in which his Son the mediator has been sent. Finally, [he has desired that] in life the sequence of the seasons be the manifest light of all histories. If we bring these great and worthy matters forth for the consideration 2 of mankind, in no wise will the doctrine o f t h e motions be rejected . And yet indeed, I think that none of the Cyclops was ever so wild nor any barbarian so horrible that he did not know the intervals of the months and years, and hand them down to posterity. Therefore, it is most base for learned men who sit in the governance of the state to disparage these arts and to lead good intellects away from their study when the court itself advises every day ofthe usefulness of the doctrine of the order of the years in the most great deliberations of affairs, judgments, and in much of the business of the marketplace. For the rest, even if they seek out this utility of this teaching (which is much greater than what the eloquence of anyone could proclaim for its worthiness), good minds should also consider, therefore, the certainty of the motions so that they should strengthen this opinion in their own minds; [to wit,] that this world and the entire nature of things has not arisen, nor does it revolve, by accident but has been established by some eternal architect. The perpetual order itself ofthe motions which has been set up by the highest art shows this most clearly. For things which have arisen by accident are not carried by sure and eternal laws, and by an order accommodated to the advantage of life and in perpetuity. This miraculous spectacle has therefore been placed before the minds of mankind so as to remind us concerning God whom it shows in this manner to be nearby, as Paul said, that God can almost be felt showing himself to us by means of [his] hands in this his own work. Last, let us understand that the dignity of the doctrine of the motions is greater on this account, that it encompasses many of the other arts (and is the origin of Geography) which we surely cannot be without in life. The Second Division of Astronomy^ But I come to divination, which many learned men have inveighed against in great volumes. There is in mankind's hands a mix of accusations from Pico not written [by him] but excerpted

' The passage is from Genesis 1:14, "dixit autem Deus fiant luminaria in flrmamento cceli ut dividant diem ac noctem et sint in signa et tempora et dies et annos. " The Latin literally reads, "Moreover, God said, 'Let there be made luminaries in the firmament of Heaven, so that they might divide day and night, and let them be according to signs, and seasons and days and years.'" Reading considerationi for consideratione. Heading not in the original text.

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from more ancient commentaries which were collected long before for the refutation of this method of divination.1 Learned men, Bellantius2 and some others, have refuted these statements, and many trivial and meager quibblings are offered whose lengthy repetition and refutation are not necessary. Wise men are content with the most true judgment of Galen who said concerning these very effects of the stars, "It is sophistical to desire to contradict manifest experience." Moreover, he adds, "It has been shown by manifest experience that there are effects of the stars and light3 on the elements and mixed bodies, and on plants and animals. As we know that fire is hot, water moist (for so I speak as an example), so we know that bodies are warmed by the Sun and moistened by the Moon, that the conjunction of Saturn and Mars makes hot spells and dryness, and that the conjunction of the Moon and Jupiter in Cancer increases moisture." 4 Because this is plainly witnessed by continual experience, these effects are not uncertain except [for] those who, like Anaxagoras, in the manner of a sophist wish to debate that snow is black. Therefore, if there are any effects from the stars, and the observation of these has given birth to an art, it is necessary that this divinatory art be not useless should the measures already prescribed by Ptolemy but be established beforehand. Light brings the qualities, which are first and most proximately arisen from the stars, into other bodies. For many years we have seen from the weather most certain testimonies [as to] which conjunctions and eclipses have been the cause of heat, which have been the cause of moisture. But let us speak of humanity. [With respect to] the compounding of human bodies and whether they are begun more from matter or from the seed,5 is it certain that these are strongly tempered by the power of the stars such that those natives who are born a little before the Conjunction 6 when the Moon is covered by the rays of the Sun are far more feeble than others. Again, those on whom the great conjunctions of Jupiter and Saturn shine have a much more felicitous compounding [than others]. But it would be tedious to pursue examples which anyone who would wish to look will see are appropriate. Concerning these effects, that is, upon temperament and the inclinations which we say

1

This is a reference to Pico delta Mirandola's attack on Astrology, the Disputationes adversus astrologiam first printed in 1496 which was in fact a collection of quite unoriginal attacks on astrology. These attacks were based largely on religious and philosophical grounds although some of them were on practical grounds as well. The attacks based on practical considerations, however, had been handled by defenders of astrology in various ways. The philosophical attacks on the other hand were not by and large of the kind that would today be recognized as "rational" attacks upon astrology. They were mostly theological and philosophical arguments that most readers would now consider as obsolete as some might consider Astrology. Pico della Mirandola, Disputationes adversus astrologiam divinitricem, etc. (Bologna: Benedictus Hectoris, 1496). 2

Lucius Bellantius, Responsiones in disputationes Johannis Pici adversus astrologiam veritatem (Florence: Gherardus de Haerlam,1498). It is not clear whether this is reference to light in general coming from the stars, or whether this is a special reference to the luminaries, the Sun and the Moon. In the latter case, however, we would have to assume that there is a typographical error in the text and read luminarium for luminis. I have chosen not to do this. The precise source of this quotation is not known. It is probably from the treatise Prognostication of Disease by Astrology. See Thorndike, History of Magic and Experimental Science, Vol. I, 178-179. This is a reference to the Aristotelian theory that the matter of the body comes from the mother and the form from the father's seed. It will be convention in this book to use "Conjunction" and "Opposition" with capitals when the New or Full Moon is indicated implicitly,and to use the lower case when the aspect is referred to or the New or Full Moon is referred to explicitly.

Melanchthon's Preface

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accompany temperaments, we do not refer all actions and happenings of mankind to the stars. Therefore, in the art of Medicine there is a skill both of judging and predicting the many changes of bodies from the recognition of causes, signs, and effects, and this prediction [being] natural is something which has been conceded, and [it is] different from superstition because it is an aspect of divine works, causes, and signs. So in this divinatory art which judges from the position of the stars the causes, signs, and effects are looked at, and the consideration of these is only an examination of divine works. Wherefore, this art has also been conceded [to be natural] and different from superstition. But let us not wander beyond limits. Let us not assert as true those things which do not arise from the power of the stars, nor mix up those methods of doing fortunes1 and those kinds of divinations that Ptolemy calls avamoAoyriTa [anaitiologeta].2 However, after it has been said that temperament and inclinations arise from the stars, now prudent men may think that indeed a great portion accompanies these beginnings of actions, as it is said, "Each follows the seeds of his own nature." But yet, because these are only partial causes, actions can be directed from another source. And it is necessary that those who desire to direct life and manners with a sure discipline understand that there are three very different causes for human actions. That will is most ordinary which either assents to or fights against temperamental impulses such as Caesar fighting against his wrath when he calls back conquered princes to the fatherland. Another principal cause is God as when David was provoked to do battle with Goliath. This action and many similar such actions of pious men are not aroused by the powers of the stars or by temperaments, but are divine motions which therefore it is good to consider carefully so that we become accustomed to seeking governance from God. There are many evil inclinations in all men, as also there may be good; yet the infirmity, errors, and the delusions of most of humanity are great. Wherefore, there is need for divine governance as it is said in the Psalms, "Lead me, O Lord, in thy path." And this wisdom is necessary for good minds, the understanding that God is not bound to secondary causes but most freely bends the minds of humanity to wholesome counsel even if the shameful inclinations of nature threaten. Therefore, let us examine ourselves and those ones of ours whom we ought to rule, and let us not think that we alone can steer this, our Argo. But let us join to ourselves God the Master,3 as God himself teaches so many times. And Christ said, "How much more the heavenly Father will give the Holy Spirit to those who seek." The third cause of action is the Devil. For the madness of Nero did not arise only from temperament, and innumerable men endowed with good natures rush into crimes and are oppressed with the most distressing misfortunes, [men] such as Saul, and Oedipus, whose deeds and outcomes are not referred to heavenly causes but to the Devil. Truly, it is necessary that this diversity of causes in life be considered, such as when one must adapt nature, when it must be restrained (which must certainly be done by the governance of God), and let us think with how much vigilance one must beware of the plots of the Devil. This philosophy is worthy for good and learned men, and those who exercise it in any manner at all understand that it will be good. What discipline is honorable except this diligence for the directing of life which cannot exist unless the causes be foreseen. Therefore, it is obvious that this divinatory art (which shows the

1

2 3

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sortcs. Greek for'having no cause'. rector. Master as in guide or leader.

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Melanchthon's Preface

inclinations of nature) is useful for the regulating of the morals of mankind so that they may be raised up by this good art, and a rein may be thrown over vicious men. Now the explanation of the saying of Jeremiah, "Do not fear the signs," is easy. O the sweet consolation of the Church which has been put forth for all of those who invoke God! Jeremiah does not say, "The signs of Heaven are nothing." Nay rather when he mentions the signs, he affirms some kind of portending. Before Jerusalem was overthrown how many were the prodigies, eclipses, and distressing conjunctions. These announced destruction for those most miserable citizens. And although in this weakness minds in a natural state are timid and moved byprodigies, often those who truly worship God feared exceedingly in their hearts; yet Christ had given the consolation that the Church will remain and give places of rest in different places. In this manner when Christ predicts horrible tumults for the world and most distressing downfalls for empires, he adds a consolation. He said that our redemption approaches. And he directs us to pray so that in those confusions in human affairs we will be saved. So Jeremiah [says] even though great calamities are impending, yet he wishes us confirmed in the recognition of, and invocation of God, to await his aid and liberation. One must confess that there are evil and cruel matters, death, the overthrow of cities, the seeing of the deaths of spouses and children, being taken away into exile. These things are not nothing. Nevertheless, it is also necessary that the pious be thus strengthened lest they be broken by the fear of these things, either when they are impending, or are in sight. It is wisdom to examine their nature but the wisdom to join with God, the Master, is more necessary. If anything evil, either the position of the stars, or the inclination of nature, threatens, let us know that God both is both able and willing that the outcome be moderated if we call upon him truly. One must also know in what order actions must be undertaken. Pompey would not move wars depending on the position of the stars, but would obey his calling. And when a calling demands that arms be taken up, the command of God should be preferred above all terrors. Therefore, it remains that this divinatory art, this doctrine, is natural and an aspect of nature in which temperaments and inclinations are judged insofar as it can be done, and referred to celestial causes; physicians also consider these same matters, but they refer to nearer causes, namely, to matter. However, it is often necessary that both causes, the nearer and more remote be examined. Moreover, such a physical examination of nature is not superstitious because it is a consideration of divine works which experience has taught to humanity just like the rest of natural philosophy, such as the power of herbs in healing. Basilius in an explanation in the chapter "Concerning the Creation of Things," takes up the effect of the stars with this evidence. If inclinations full of vice, or crimes should arise from the stars, God would be the cause of the vices and madness of human beings. This reasoning would seem plausible to a heathen. For those of us who are in the Church this should increase grief that this excellent nature, with God in no wise willing, should have thrown herself by herself into such hardships. If the nature of mankind had remained whole, the divine light, the governor of all movements, would have shone in us, and the stars would have had different actions in matter which was not contaminated. But now in this filthiness actions are less happy, and that light which would have directed all human movements has been extinguished. One should lament these things in Basilius' reasoning; one should not reject the stars of heaven; and one should think upon how much grace human nature has lost, how great [and] distressing an evil is sin because of which these temperaments of ours are like unto the beasts. However, to this response one must then add this, that now not even the stars are the causes of Melanchthon's Preface

13

crimes because, even though inclinations arise from them, yet they are not the whole causes of actions. But free will is the chief cause of actions which indeed both can and should restrain inclinations. For, we do fix a necessity which is fatal and we say that Nero was not compelled by the stars to such crimes. But Nero himself brought these rages to himself desiring and indulging in [his] avarice; more and more the Devil incited [him] and Nero became much worse than what nature had formed however unfortunate. Now you see that the response to Basilius' argument is not a light warning concerning our wretchedness and its true causes. But they object that the demonstrations of the effects of the stars are very few. Socrates said concerning all human wisdom that men either know little or nothing, of which the second is false. For God wishes that there be some light left in the minds of men, the knowledge of numbers, figures, of the laws of nature, and the knowledge of much that is natural. Even though the weakness of the human mind is great, and deception is easy, and many are the errors, yet this knowledge which has been divinely shown must not be rejected. And if they are rightly considered, great is the dignity of few other [kinds of] knowledge, as artists1 who are skilled in the individual arts see with great admiration for divine wisdom. I thus confess that the demonstrations of the effects of the stars are few; but yet from these very effects, if they are reflected upon, if they are accommodated to life skillfully and carefully, many things can be effectively judged. But we are often deceived, more often even than in the other arts; this I also confess. Nevertheless, the art is not nothing, for what is more familiar to humans than to be deceived and to err. But yet there remains some true knowledge which some people more, and others less, skillfully accommodate to those matters concerning which they judge. And, with respect to future affairs seeing even a few things is useful and great. Nor is the saying utterly for nothing [which says], "He who is wise prepares the spirit for every fortune, and evil foreseen can be lessened by Art." This nature of human beings which is prone to hardship is premised by a great misery which is much more than what the stars announce. Therefore, we do not ask for a human philosophy which drives away all dangers and evil, just as death cannot be taken away by medication, nor can all illnesses be driven away. Let us recognize that we are a mass of sin, and because of the anger of God, we as individuals both bear the penalties of our own lapses and are struck down in the fellowship of general misery. And yet when the true knowledge of the Son of God, our Lord Jesus Christ, comes near, we find that we have a protection which is greater for life than if Croesus had wealth, fortresses, and armies. Nor is the dictum of Pindar entirely true which said that natural philosophers cull the unripe fruit of wisdom. 2 The arts do not always help. On the contrary there are many things in many arts not yet sufficiently disclosed. Yet one must delight in that teaching which God wishes to be beheld and to

1

artifices. More like craftsman than artist in the modern sense, but also includes the idea of one involved in any technology. 2

This is a reference to a Pindar fragment numbered by scholars as #209. aTeXfioo(j)i'a;Kap7t6v 6pe'7t(eiv). The passage can be found in the Loeb Classical Library edition of Pindar's Odes. Pindar, Odes, vol. ii, trans. William H. Race (Cambridge, Mass.: Harvard University Press, 1997), 400-401. In the text Melancthon has apparently quoted the passage from memory in Greek as the word order of the Greek is somewhat changed.

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be some support for [our] life. > Because, therefore, this divinatory art is natural, a certain view and collation of temperaments and inclinations, and also of celestial causes is an art, and one, it is conceded, of which good minds can properly make use such as in medical predictions. On this account, it is useful that the rest of the ancient writers of this kind be preserved. And a man most illustrious to me, Johannes Schoener, whom I can truly confirm in this our age to be almost the only craftsman of this kind, is seen to offer this most useful work. In this work he has collected both that which has been handed down by others, and that which has been observed in long usage by himself, into one body; and he has, so to speak, pushed out the scattered parts of the edifice most beautifully so that the entire art can be learned by the studious without great trouble. For although, as is usual, some precepts are more firm than others, yet the wise will be able to make a choice. And Schoener, who has done this with his own remarkable effort, should not be deprived of his praise on this account, lest the whole art and a great part of a true natural science perish. These things are brought forth for the good [and] studious lovers of philosophy and of the universal teaching concerning the celestial motions and outcomes. May these persons read, and rouse themselves up to the love of all good arts, to the recognition ofthe diverse causes of human actions, and [rouse themselves] concerning the complete governance of Life, and contemplating the weakness of nature; may they take refuge in God the eternal father of our Lord Jesus Christ, and may they seek by the faith of this Mediator that we are ruled and governed divinely. The End [of Melanchthon's Preface].

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Chapter OnerConcerning the Significators and Their Accidents. Certain General Matters Which must Be Considered Before the Judgment of a Nativity. 11 astrologers are wont to be in agreement in this matter; that from the configuration and disposition of heaven which exists at the time of an infant's going forth from the womb there can be seen those things which will come according to nature for the native who is born at that time. For this reason the ancients devised various rules for the finding of the true figure [of heaven.] For some (such as Ptolemy and others) proposed that the Almuten of the place of the Conjunction or Opposition preceding the nativity is of such a strength and potency that everything which happened in that particular month must be referred to its rulership. For this reason when Messahalla, a most ancient writer on celestial matters, found the lord of the Conjunction or Opposition which immediately preceded a nativity in an angle in the figure of a question which had been proposed, especially with any dignity [in that angle], he took it as the significator and no other planet. For this was one of his secrets. Wherefore, it was also Ptolemy's conception in this instance that, if the precise Ascendant of a nativity could not be had, that we should seek it through the Animodar. For by the Animodar we find a degree for an Ascendant which is very much in conformity to a natural birth, after the true degree of the Ascendant if that degree, namely, [the one gotten] through the Animodar, should not be the true degree;1 the degree which been found has a likeness with the number of the Animodar, 2 a point which regulates because of [its] motion. Moreover, others, such as one Hermes, have proposed that the hour of the birth (which they call the second beginning) is connected naturally with the hour of the conception (which they call the first beginning) for this reason; because when nature completes the foetus working according to the qualities of the first beginning, it forces the infant to go forth in that time which is like unto, and in conformity with, the time of the first beginning. Hence, he said that the place of the Moon in the hour of the fall of sperm3 should be the Ascendant in the nativity, and in that place which was the Ascendant in the conception should be found the Moon in the nativity. Therefore, for one who desires to commence judgment, it is necessary to equate the hour.4 Therefore, there are two methods which have been proposed by Ptolemy, the first by means of the Animodar 5 as in the Tetrabiblos, the second by means of the Trutine of Hermes as in the Ccntiloqiiy.1' Concerning these matters see the following. '

1 In other words, even if the degree gotten by means of the Animodar is not the actual Ascendant, it will serve almost as well for the purposes of the chart.

2

That is, the two degrees, the "rectified" Ascendant and the Animodar have the same number of degrees within their respective signs. That is the whole idea of the Animodar. See below. 3 The phrase "fall of sperm" is important. The "first beginning" is not conception, i.e., the fusion of the egg and sperm, but rather the introduction of sperm into the womb. Unlike the fertilization of the egg, this is an act which can in theory be timed. The "fall of sperm" is consistently what is referred to in medieval literature rather than the fertilization of the egg which can take place many hours later and cannot be timed. That is, to adjust or 'make fair and equal', the literal meaning of 'equate', the time of birth. 5 Tetrabiblos, trans. Ashmand, 74-75, Tetrabiblos Book III, trans. Schmidt, 8-9. 6 Tetrabiblos, trans. Ashmand, 157, verse 51.

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Chapter One: Concerning the Significators and Their Accidents.

The Method of Investigating the True Degree of the Ascendant by Means of the Animodar. We call the time of the nativity which is presented the estimated nativity,1 if it was not observed and examined by means of the most correct instruments. If you desire to verify this time by means of the Animodar, first erect the celestial figure according to the offered time. If a conjunction of the luminaries preceded the hour of the nativity, see which planet has the most essential dignities in the degree of that conjunction, and you will locate the degree and minute of that same planet as it was found in the time of the nativity on the Ascendant, if the Ascendant was nearer according to discrete or arithmetic quantity. Or [place the degree and minute of said planet] on the Midheaven if the number of the degrees and minute of that planet is nearer to the degrees of the Midheaven than to that of the Ascendant. Then complete the figure rectified in this manner by the Animodar. But if the Full Moon immediately preceded the day of the offered nativity, take the degree of the luminary which is progressing above the earth, and see then which of the planets has the most powerful essential dignities in that place. Then rectify the celestial figure according to the figure of the planet which has the most prerogatives in the place of the Opposition, just as you have already learned, and it will be rectified according to the Animodar. For Ptolemy, Abraham, Ibn Ezra, Omar and others confirmed [the figure] by this method. And [they did] not [do this] according to continuous or geometrical quantity as Alchabitius proposed.2

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I.e., the given time with all of its errors and approximations.

This issue is debated at length by Montulmo in chapter 2 of On the Judgment of Nativities. In that work Bonatti is referred to as having taken the same position as here attributed to Alchabitius, and Montulmo rejects that position just as Schoener rejects it here. However, it should be pointed out that Alchabitius did not hold to the method of continuous quantity. His method was just like Schoener's and the others'. Here is the passage from Alchabitius: 'Then see whether the degree of this planet in the sign in which it is [located] is nearer to the degree of the 10th house or to the degree of the Ascendant, and for the one of these it is nearer to you will make that angle according to the likeness of the degree and minute of that planet." (Trans. By Robert Hand) The italicized passage does not support the reading of his use of continuous quantity. Montulmo, On the Judgment of Nativities Part I, 7-17. Alchabitius, Alcabitii magisterium iudiciorum astrorum Isogoge (Paris: Simon Colinaeus, 1521), l e a f 2 0 verso.

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Take this example of the method: A certain grand lord was born in the year of the lord 1459 with the current day [being] the 22nd of March, 4 hours and 49 minutes after noon without equating the days,1 but by equating the days 5 hours after the meridian. The estimative figure of this time is placed here. The opposition of the luminaries immediately preceded this nativity. The Opposition was in the year 1459, which was passing away, on the 18th day of March 18 hours and 4 minutes from noon;2 the chart was diurnal and the place of the Sun was above the earth in 7 degrees and 18 minutes of Aries. The Victor, or Almuten, in the place of the Opposition was the Sun. For this reason, seek the true place of the Sun at the offered time of the nativity which is found in 10 degrees 40 minutes of Aries. However, one must observe that if the Moon happened to be the Victrix,3 her true place should be found [using] equated days; however, with any other of the planets being the Victor, it will not be necessary to find its place [using] equated days.4 The cause of this is the slowness of [their] motions, which does not allow an error worthy of correction to occur in a time of 31 minutes (namely, the greatest error from an equation of days). And so the number of the degrees of the Sun (which is the Victor) is more like and nearer to the degree of the estimative Midheaven than that of the Ascendant; on this account according to the precept of the art the Midheaven must be erected like in degrees and minutes to the Sun; that is, we are bid to put 10 degrees and 40 minutes of Gemini [on the Midheaven] and to erect the figure according to this Midheaven; and the figure will have been justified according to the Animodar. However, one must note that the method of the Animodar does not get the position in this instance such that the Midheaven should be 10 degrees 40 minutes of Gemini. For this reason, one should examine [this] by means of the Trutine of Hermes.5 A Second Method of Searching out the True Ascendant, by Means of the Trutine of Hermes. Look carefully at the Moon at the time of the estimative nativity and if then in the course of several days Venus or Mercury are in the place of the Moon, and at that time the Moon holds power in the place of Venus or Mercury, and she makes a square aspect with one of them, you should know then that the infant went forth from the uterus of the mother before the true period of time by 7 days. For Venus and Mercury hasten the operation of the Moon.

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This is the time in unequal hours

In this case from the previous noon. 3 Victrix is simply the feminine form of victor. The reason for this distinction is made clear in Part I, Canon XX of the Schoener's Opusculum. Civil time was generally kept in natural or unequal hours which are the same as planetary hours. The difference between these hours and equal hours, the kind now in use, was deemed to be great enough to affect the computation of the Moon's longitude but not enough to affect the computation of a planetary longitude. Schoener does not present very clearly the logic whereby he rejects the rectification by the Animodar in this instance. However, it may be due to the fact that the Sun is nearly 15 degrees from the estimative Midheaven, i.e. half a sign. It may be that Schoener trusts the method only when the position of the Almuten is fairly near the estimative position of the Midheaven or Ascendant. In this case it is not very close.


Look also at Mars and at the place of the Moon at the time of conception. For if the Moon is in the domicile, bound,1 or exaltation of Mars and in addition at that time the Moon is being joined to Mars, then the native will go forth before the completion of the term [of pregnancy]. If you find any of these modes in any geniture, then one must lay aside the period of time [indicated] in such a geniture, and have recourse to the Animodar.2 But for the Trutine look first at the place of the Moon. With respect to the Moon look at her distance from either the Angle of the East or from the Angle of the West3 as the situation will require, to wit, from the degree with which the Moon rises or sets.4 For if the Moon is below 5 the earth, seek this distance in the following table of periods and indeed you will find the days of the period in the first column of numbers. Or [you will find the days] in the last6 column of the table if at the time of the nativity the Moon stands above the earth.7 Nevertheless, one must note that such periods,

1

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See Appendix VII for a Table of Essential Dignities or Fortitudes including bounds.

These lasttwo paragraphs give astrological indications ofvarious degrees of prematurity in which cases the Trutine is inherently unreliable. 3 Angle of the East and Angle of the West are commonly used alternate names for the Ascendant and Descendant. a gradu cum quo Luna oritur vel occidit. This seems to imply that the measurement to the Ascendant or Descendant is made not from the usual ecliptic degree of the Moon but from the ecliptic degree with which the Moon rises or sets. This is not the most standard practice in older works but it is in accordance with the general tendency of Renaissance astrologers to work in mundo. 5 Reading sub terra for supra terram. • I.e., the second column of days. 7 Although this book of Schoener's is an extremely important and valuable text concerning the natal astrology of this period, from time to time there is evidence of truly illiterate typesetting or editing. Throughout this text I have endeavored to correct these as I have found them. This is one of those instances. In this passage I have had to do considerable surgery. The Latin originally read as follows: , Nam si Luna tunc supra terram fuerit, earn distantiam quaere in tabula Morarum sequenti, et invenies dies morae, in priori quidem ordine numerorum. Si Luna sub terra fuerit, aut in ultima linea tabellae, si tempore nativitatis supra terram extiterit. A literal English translation would read as follows: For if the Moon is above the earth, seek this distance in the following table of periods and indeed you will find the days of the period in the first column of numbers. If the Moon is below the earth, or in the last column of the table if at the time of the nativity the Moon stands above the earth. This not only contradicts the general procedure of the period with regard to the Trutine and the table which follows, but

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even though they are diverse, only lead us to an approximation of the day or the time of the conception, which is remote [from the birth date]. Subtract the period from the time of the nativity, or count the same backward from the time of the nativity, yet being careful of the leap year; when the number of days is ended, therein will be the day of conception if on this day the Moon is found in the sign of the Ascendant of the nativity or in opposition to that same sign, but especially with a lesser number of degrees, because you have worked correctly. Otherwise, the place of the Moon will have to sought on a day further back [from the nativity]. For in such an instance, you should not fear lest one or two days go before until [the point] when you find a place of the Moon which is less than [and] nearest to Ascendant of the estimative nativity. This will be the day of the conception because in such circumstances the true nativity will precede the estimative nativity. Yet there are who take the same without even making the distinction [concerning a lesser position] according to the days which follow, and according to that next following position of the Moon the verified nativity follows the estimative. This is reckoned very unlikely to be true. For midwives and those who assist at birth announce the good news to the parent after breaking of uterine membranes 1 and the completed cleansing of infants, and rarely at the true birth which is when the foetus is half outside and yet half inside of the maternal womb. 2 [It is] for this reason that commonly the true nativity precedes that nativity3 given by the midwives. 4 You will find the time of conception in this manner: Subtract the right ascension of the Sun at the noon of conception (commencing from [the beginning of] Capricorn) away from the oblique ascension of the Moon of the estimated nativity ([measured] from [the beginning of] Aries) and convert the remainder to hours and minutes, and the hours and minutes will become the time of conception. At the time of conception found in this way seek the true position of the Moon which will be the true degree of the Ascendant of the nativity, and the degree of the Ascendant at the time of the conception will be the true place of the Moon in the geniture. You will understand the matter more clearly from this example: In the preceding estimative nativity the Moon was found in 18 degrees of Scorpio in the third house. Her distance from the Angle of the East under the earth according to the latitude of the nativity was approximately 48 degrees, that is, 1 sign with 18 degrees; wherefore his time in the maternal womb was 277 days which counted backwards leads me to the 17th day of June of the year then current 1458. For the Time of Conception The place of the Moon of the estimated nativity is 18 Scorpio, her degrees of oblique ascension from

it is also internally contradictory. I believe that the phrase Si Luna sub terra fuerit ("if the Moon is below the earth") was supposed to be at the beginning of first sentence and was not intended to be in the second sentence at all. post abruptionem cotilidonum. The last word I have from only one source meaning "part of the uterine membrane." This is probably the afterbirth. 2

The reader should note that this is not the criterion for the birth moment given by most modern astrological writers. Usually the first independent breath is considered the moment. On the other hand Schoener's criterion allows a birth moment to given to those children who are born dead and who never draw breath. 3 Precedes in time, that is. 4

Beginning with the previous paragraph, the thrust of all of this is that true birth times usually precede the given ones because of the reasons given. Therefore, in doing the Trutine one should not worry about having to go backwards in time to get the true position of the Moon at the conception. Schoener regards any rectification that causes the birth time to become later as being rather unlikely.


Aries 245° 41. The place of the Sun at the noon of conception [was] 3° 17' Cancer, the right ascension of that same place reckoned from [0°] Capricorn [was] 183° 35'. The difference in right ascension is 62 degrees and 6 minutes. These make 4 hours and 8 minutes. Therefore, the conception was in the year 1458 current, on day 17 of June at 4 hours and 8 minutes from noon. The true place of the Moon at this time was 18 degrees and 4 minutes of Virgo, the Ascendant of the nativity considered according to the Trutine of Hermes. Indeed this is what Trutine of Hermes indicates. But yet what do you do when the midwives who were in contact have said that he was born at the fifth hour? Do you follow the Trutine? Or do you follow the relating [of the birth time] which is sure? Also, according to the method of the Animodar, the Ascendant ought to be 15 degrees of Virgo and the Midheaven 10 degrees 40 minutes of Gemini. And so the Trutine and the Animodar are more in agreement with each other than either with the relating [of the birth time]. So according to the relating [of the birth time] the nativity was in the fifth hour; according to the Trutine the 4th hour and 8 minutes; according to the Animodar at the 3rd hour and 59 minutes. Behold that the Animodar nearly squares with the Trutine for which reason I shall neither adhere to the Trutine nor the Animodar, but rather to the relating [of the birth time] which is sure. Moreover, if you are able to have a precise time by taking the altitude of the Sun, or of any star with a very correct instrument, nothing would be better. But if this cannot be done, you should obtain the closest estimative time, and the nearer, the better. Also, be wary of the beginnings and ends of signs when they fall on the Ascendant because the estimative time can be after the true time and in this manner perhaps the beginning of a sign may be rising when according to the precise time the end of another sign was rising, and yet the Almuten may tell you to place the sign of the estimative nativity [on the Ascendant], when [in fact] you should place the preceding sign [on the Ascendant]. And so in this case you can err. On this account you will inform yourself well about the time and the sign, for if you will err in 4 minutes of time, you will err also in the directions of the significators by one whole year. A Third and More Certain Method of Finding the Same, by the Accidents of the Native However, because I myself do not give much [credence] to the aforesaid methods of verifying genitures for I have found them to have more error than certainty, I proceed in this manner. For when the time of any nativity has been related to me, I first set up the celestial figure of that same time with the addition of the locations of the planets. Then I carefully explore the years and days in which events adverse to his body had occurred to such native. When these things have been noted, I seek in the ephemerides whether one of the unfortunate planets, by means of which an adversity of the body happens to a native, may have on such day hit the degree of the Ascendant of the figure thus erected by its bodily transit or by its malefic ray, or nearly so. Because if it should happen in this way, I say that the degree and minute of such an infortune would be the true Ascendant of the nativity. Nevertheless, you will take notice of [the following] to the highest degree. According to his nature Saturn will cause melancholic considerations of both the mind and the body, or even saturnine ailments, by his bodily transit, square, or opposition. If Mars, however, should make a transit over the Ascendant of the geniture, he causes an angry spirit, gives wounds, burns, or diseases of the nature of Mars, etc. I also examine the transit of the lord of the Ascendant, and the Almuten of the nativity when they pass through the 22

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places of the infortunes, or through their malevolent rays, in such a nativity. Yet there are certain accidents of the body which can befall not because of a transit over the Ascendant, but because of profections 1 or directions of the significators to the promissors. 2 For instance, I am wont to proceed by a method of the following sort through those things which come to be because of the annual profections. First I see carefully whether the annual profection of the Ascendant of the proposed geniture, to wit, for the year of the accident, is able to attain to the body or malignant rays of some infortune. Because if it happens thus, I will count the intermediate days between the birthday3 and the day of the accident. Thereupon, I expand4 these intermediate days by six, that is, I multiply by six,5 and they will become sixths of days. At last I divide these sixths of days by 73 (for 73 sixths of days make one degree in annual profections) and that which arises shows the degree and the remainder [shows] the minutes. 6 1 subtract these degrees and minutes from the place of the promissor of the accident and there will remain the true degree and minute of the proposed geniture. An example from my geniture, I was born in the year 1477 on the 16th day passing7 of January, 11 hours after noon in latitude 50 degrees according to the annotation written by my pious father, and according to my dearest mother's relating. However, in the 58th completed year of my age on the first day of January I had a [nearly] lethal8 fall from a height. The cause9 of this fall was Saturn retrograde in Leo in the tenth house of my geniture. By means of this notable fall (which proceeded in this manner from the radix) I wished to examine the degree of the Ascendant of my nativity. Indeed, I saw that in such a year the annual profection of the Ascendant was at Cancer, and before the year was completed, such profection reached to the sign of Leo in which was the Saturn of the radix of my nativity. Therefore, I first counted the intermediate days from my birthday to the first day of January and I found 349 days which, when multiplied by six, made 2094 sixths of days. I

1 Profections are a system whereby planets or other indicators (see next note) are moved at the rate of exactly one sign for each year, month, or day. This is an extremely ancient system found in the earliest texts of Western astrology. 2 The terms significators and promissors (or promittors) are a bit unclear to modern astrologers. In directions and profections one moves a certain planet or point which has rulership or signification for some area of life. This is a significator. As the significator is directed, or profected, it comes into contact with planets in their natal or original positions. These are said to promise something to the significator at the time the contact is made. Therefore, these planets are called promissors or promittors, two forms of the same word. . 3 That is, the birthday in the particular year. extendo. duco in sex. 6 In an example from his own chart which follows it is clear that Schoener intends this use of the remainder to generate the minutes to be taken literally. However, this method is only approximately correct. Since an annual profection moves at the rate of 30° per year, given 365.2422 solar days per tropical year, this makes a profectional rate of 0.0821372° or 0° 4' 55.694" per day. In the example which gives below the event occurs 349 days after his birthday. Using the figure just given this equates to 349 x 0.0821372 or 28.66588° or 28° 39'57.18". Using Schoener's method we get the following: 349 x 6/73 = 28.68493 which of course gives again 28° with a remainder of 50/73 or 50 minutes. Curiously enough if we simply convert the decimal portion to minutes by multiplying by 60 we would get 41 minutes which is quite close. The entire difference can be accounted for by his use of a 365.25 day year rather than the correct 365.2422 day year. 7 g labente die. The word for 'nearly' is not in the text. However, loetalis means just what 'lethal' means in English. Were the fall lethal, 9 this book would not have been written. The causal language is present in the Latin. Causa is the word used.


divided these sixths by 73 and there came 28 degrees and 50 minutes which I subtracted from the place of the promissor of the accident in my geniture, namely, from 4 signs, 20 degrees, and 32 minutes, the place of Saturn, and I [have] left over 21 degrees 42 minutes approximately, which are the degrees of the true Ascendant of my nativity, namely, Libra.1 However, for the verification of my nativity by the direction of the Ascendant to the infortunes or to their malignant rays, I proceed by such a method. First, I seek the oblique ascension of the promissor for the latitude of the region. And I subtract from that value the degrees and minutes which are proper for the completed years and days from the birth up to the year and day of the accident (for each year is worth one degree, and six days one minute in directions) and that which remains will be the oblique ascension of the true Ascendant. I send this oblique ascension into the table of oblique ascensions of this same region, and I find the true degree of the Ascendant of such a nativity. Take as an example, in the 40th completed year of my age with 192 completed days, I was suffering from itch; [I was] ulcerated, suffering from aposthemes, and molested by various disturbances of a melancholic nature which was an accident notable with respect to the significations of Saturn. Also, around this time I suffered from dangerous fevers; for this reason I carefully examined the direction of the degree of the Ascendant of my nativity to infortunes in that same year. And I found that around these days the direction of the Ascendant applied to the square of Saturn which square was in 20 degrees 32 minutes of Scorpio. The oblique ascension of this position is 250 degrees 46 minutes. From this, because of the 40 years and 192 days, I subtracted 40 degrees 32 minutes, and I [had] left over 210 degrees 14 minutes of the oblique ascension of the true Ascendant which showed to me the true Ascendant of the nativity, approximately 21 degrees 40 minutes of Libra. Work in this manner with other significators and promissors for accidents of their kind. Concerning the Projection of the Nativity's Parts For the easier projection of a nativity's parts, resolve the places from which the parts are bid to be projected and also those places to which these parts are to be projected according to the number of the signs, degrees, and minutes. For example, in the nativity previously set forth Saturn was in 8 degrees and 31 minutes of Capricorn. Resolve [it] thus as 9 signs,2 8 degrees, and 31 minutes. Resolve thus also each suitable place. Having resolved these, subtract the place from which [you are projecting] to which [you are projecting]. For example, the Part of Life is projected in this diurnal geniture from Jupiter to Saturn, that is, the place of Jupiter is subtracted from the place of Saturn and [the result] projected from the Ascendant, as follows:

1

This does not square very well with the value obtained by modern calculations which is 16°=^=58' but it is very pos sible that the value given in the text is a rectified value whereas the value that we used was based on 11:00 PM Local Apparent Time for Karlstadt. We are accustomed to thinking of Capricorn as the 10,h sign which is perfectly valid. However, for this resolution process we have to understand that positions in Capricorn are 9 complete signs and some odd degrees and minutes from

0°T. 24

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Parts of the Sixth House

^

The Azemene3 Part, of Inseparable Infirmity, [is taken] by day from Saturn to Mars, by night

1

Pars fratrum. Of course frater means 'brother', but the manner that it is used throughout the text suggests that we should use the English word 'sibling' which can refer to either sex. The word 'brother' will be used only when the sex is unambiguous. 2 The practice of using Jupiter instead of Saturn in this Part just as in the previous Part of the Benevolence of Siblings is commonly found in other sources. In fact it is more commonly found with the Part of the Father than with the other Part. 3 Azemene is clearly a word of Arabic origin. It has the variant forms azimene, azemene, etc. It appears in astrology in two ways. There is the Azemene Part as above which is related to chronic or 'inseparable' illnesses. There are also the azemene degrees (see Appendix V) which indicate some chronic defect or illness on the native's part when they rise or when other important points in the chart fall in them. Here we can only assume that the term means something to so with chronic illness. The O.E.D. here is of no use as Lilly and Wilson are the only sources cited.

26


r

To Find the Dodecatemorion of Any "Planet Enter the following table with the degree of the planet and from its row take the signs and degrees, and write these outside [of the table] on the side. Then enter also with the minutes of the planets into the table of the minutes and from their row take degrees and minutes and write these under the others, each according to its own kind. Then also add to these the sign, degrees, and minutes of the very planet whose dodecatemorion you seek, each according to its own kind, just as is done in the collecting of mean motions. Then with the signs and the degrees collected in this way, project [the result] from the beginning of the sign Aries, and where the number ends, there will be the dodecatemorion of the planet. Or if it pleases, see how much of the sign in which it is the planet has transited, and multiply the number of those degrees and minutes by 12, and upon the number [thus] produced add the number of degrees and minutes which you have multiplied by 12, and project the collected [number] from the beginning of the sign in which the planet is [located] giving to each sign 30 degrees. And where the number is finished, there is the dodecatemorion. Take this example: I wish the dodecatemorion of the Saturn of the nativity that has been set forth [previously], whose place is 8 degrees a n d © minutes of Capricorn.

1

Pars operis et magisterii. I have consistently translated magisterium by the older English word 'magistery'. I prefer this to the more obvious word 'profession' because it denotes the mastery of something ('mastery' being another derivative of magisterium) as well as professionalism. 'Mastery' on the other hand does not necessarily mean a nrofession. f

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To Extract the Novenaries of the Planets Seek the sign of the planet at the left of this table, but its degree and minute at the top ofthe table and you will find in the common angle1 in which novenary of which planet is the planet [that you seek]. .-',,••; •. -.J, , v : .

However, one must take notice that the Lord ofthe Luminary Anaube1 is the lord of the no vena3 of the Sun in the day [and] in the night the lord of the novena of the Moon. Therefore the Lord of the Luminary Anaube whose is the authority in this proposed nativity is the Moon. 4

The lord of the novena o f t h e

1

2

That is, the rectangle in the grid which the sign and degree, rows and columns respectively, have in common.

This term is defined somewhat differently as "the lord of the house in which the Luminary of the Sect is [located]" on page 224. There the Anaube is the domicile lord of the Sun by day and of the Moon by night. 3 "Novena" is an alternate form of novenary (novenaria). This is a diurnal chart and the Sun is in the novenary of the Moon.

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Determining the Antiscias 1 Seek concerning this matter in Julius Firmicus or in our Introduction to Judicial Astrology .2 But the antiscia of our proposed nativity were thus: Saturn Jupiter Mars Sun Venus Mercury Moon

22 8 19 20 2 13 12

29 50 20 20

Sagittarius Aries Taurus Virgo 0 Virgo 15 Virgo 52 Aquarius

When you have examined these matters, extract from the table of directions of the master Johannes de Monteregio 3 the rays of the planets according to the precept of the thirty-first and last problem. Or also consult our last canon in the Stelliferous Globe. 4 And add to the aforesaid the table of rays and the aspects of all of the places of the proposed nativity in this order which follows, and you will see in this just as in a mirror 5 all of the rays and aspects of all of the place of this geniture. Table of Rays and the Places of the Aspects of the Proposed Geniture [Next Page] 6

1 The text actually has antistias. We have decided to use the standard term in this translation, antiscion (sing.), antiscia (pi.)

2

We do not have this work of Schoener's at this time, but we do have the table from his Opusculum (which may after all be the work referred to). See Appendix I for the table from that work. More commonly known as Regiomontanus, a.k.a. Johannes Muller von Konigsberg. Elsewhere Schoener refers to him as Regiomontanus. This is a reference to another work by Schoener on astronomical spheres and their use, Johannes Schoener, Globi stelliêri seu spaerae stellarum fixarum usus et explicationes (Nuremberg, 1533). speculum. This is the origin of the word 'speculum' as used in English language astrology. In the Table or Rays I have sometimes been forced by the exigencies of typesetting to shorten titles from the Latin entered in the boxes especially with regard to parts which might have more than one title.


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The cusp of the second is weakened by the opposition of the rays of Mercury, the third cusp by square of Mars, the cusp of the ninth by the square of Mars and the opposition of the Moon as you will see sufficiently revealed in the Table of Rays. Concerning the Hyleg and Alcochoden According to Ptolemy. The places in which the selection of the Hyleg is made (and there are no others) are the Midheaven, the Ascendant, the eleventh, the seventh, and the ninth houses, five degrees before the beginning of the house and the 25 immediately following.

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If it should happen in the choosing of a Hyleg that both of the luminaries, or even one of them, and also the planets which are the Almutens or dispositors of said places (in a diurnal nativity the place of the Conjunction, of the Sun, or of the Ascendant, in a nocturnal nativity the place of the Opposition, of the Moon and of the Part of Fortune) should also be in suitable places for the Hyleg, that planet must be chosen which has the greatest virtue and power, and [which is] in the strongest and most suitable place for the Hyleg. Take that planet most clearly in this manner: the luminary if it should be suitable as a Hyleg and also the planet which is the Almuten of said places. If, however, the luminary should be very weak in essential dignities or even in a very weak place and the Almuten or dispositor of said places should have many essential dignities and be in a very strong place, then such a planet should be preferred to the luminary in the dominion of the Hyleg. In our proposed nativity the Sun is Hyleg because the nativity was diurnal and the Sun was found irrthc 7th House in the 25 degrees immediately following the Cusp. Moreover, Mars the Almuten or dispositor of the Hyleg is the Alcochodenu

1

This last bit of lore would have been considered rank heresy by earlier writers. A planet had to aspect the Hyleg and be a dispositor of the Hyleg as well in order to be considered the Alcochoden. This doctrine is found from the Greeks forward. However, Ptolemy did not have the Alcochoden.


The Teaching of Others on the Hyleg

1

This last section beginning with the words, "If outside of these places. . ." does not entirely make sense. It would be more consistent with the tradition if the passage read " and she is found in any of those 5 degrees before the degree of the Ascendant, or in the tenth, fourth, or fifth houses." The places where the Sun or Moon can be in either male or female signs are those houses which are in masculine quadrants for the Sun and feminine quadrants for the Moon. Those houses where the sign has to be masculine for the Sun or feminine for the Moon are houses which are in quadrants of the opposite sex. With regard to the Moon the five degrees prior to the Ascendant which are reckoned as part of the first house are in fact in a masculine quadrant. But the tenth, fourth and fifth houses are entirely in a masculine quadrant. However it would have been so easy for a typesetting error to add e's to the words decima, quarta and quinta converting them from ablatives to genitives. I suspect that is what happened. The same thing happens in the next section on nocturnal nativities. \ '

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If neither luminary is fit to be Hyleg and a Conjunction preceded the nativity, take the degree of the Conjunction, whereas, if an Opposition preceded the nativity, take the degree of the Opposition if [the particular point] is in an angle or succedent. If not, not take the degree of the Ascendant. But in this case the kinds2 of the signs should not be considered.3 Cautions A combust Moon will not be the Hyleg. By no means can there be a Hyleg unless the Alcochoden also comes together such that it has some aspect with the Hyleg, with theAlcochoden giving assent by means of [its essential] dignity in the place of the Hyleg.4 For whichever planet has dignity in the place of the Hyleg and aspects that place that planet is called the Alcochoden wherein at all times the more potent in both aspect and dignity will be preferred when [and] if it should also happen that several planets bear witness.

1

There is something wrong here. I have given the translation exactly as the text appears in the Latin. But the Moon's being in a masculine sign is never a criterion that makes the Moon Hyleg. It needs to be in feminine sign according to all previous authorities who use the variants on this system. The description as a whole appears to derived from Alchabitius because the part concerning diurnal charts is identical to his. Rather than correct the above account, I have provided a translation of the Alchabitius material concerning the Hyleg in Appendix II. 2 Latin has genera, but clearly refers to the sex. 3

This whole section on the alternate method of computing the Hyleg is extremely garbled. It resembles a number of different Arabic authors with a added errors. Since Schoener does not appear to have used it, no great care seems to have been taken in reporting it accurately. In other words, as the next line shows, the Alcochoden assents to the Hyleg's being the Hyleg in part by having essential dignity in the place of the Hyleg. Putting it in simpler terms, the Alcochoden must receive the Hyleg.


When the Sun is Hyleg and it is its own domicile or exaltation it will be both Hyleg and Alcochoden. [It is] likewise with the Moon. Concerning the Years of the Alcochoden and Their Increase and Decrease And so having gotten the Hyleg and the Alcochoden, it is worthwhile to make a statement about the method by means of which the years of the Alcochoden must be found out, a method which has been agreed upon according to the common judgment of Astrologers. Therefore, in general one must know that if the aforesaid Alcochoden should be in an angle without impediment, it gives its greatest years, in a succedent it gives its middle years, and in a cadent its least years. The rest of the planets add and subtract according to their good or bad configurations with the Alcochoden. For if an unfortunate Saturn, Mars, Sun, Mercury, or the Moon corrupt the Alcochoden by a square or an opposition, they will each subtract the quantity of their least years. With good aspects, however, Saturn and Mars add nothing. But, the Sun,1 Mercury, and the Moon, [being] fortunate planets, take away these [least] years with a bad aspect and contribute them with a good aspect. Moreover, Jupiter and Venus by any aspect add their least years, especially if they are not badly affected.2 But also the Head 3 of the Dragon within 12 degrees of the Alcochoden asserts the addition of a quarter part of the years which the Alcochoden would have given by itself. But also here one must not make an examination half asleep; if the Alcochoden is combust and going into the rays of the Sun, it will almost entirely lose the virtue which it previously had to give. For where previously it was able to give years, it will yield days and hours in place of years [when] very badly affected in this manner. It is agreeable to set forth a table4 here of the aforesaid years by means of which you may most easily understand the distribution of each planet as we have mentioned above. Let our proposed nativity be the example; the Sun is the Hyleg of this nativity, and Mars the Alcochoden according to both opinions, for the Sun and Mars aspect each other by a trine with reception.5 But because Mars is in the 11th House in a succedent in the domicile of the Sun, he assigns his middle years, to wit, 40. But yet because Mars is in the trine of the Sun, the Sun adds his least years, to wit, 19, which are added to the middle years of Mars, 40. The years

1

2

Reading sol for soli.

A more common opinion from other sources is that Jupiter and Venus add years when they aspect with a good aspect and take away nothing when they aspect by a bad aspect. See below in the next section for the more common view. Sed et Cauda draconis infra 12 gradus.. . . I have replaced Cauda with Caput in my translation. First, this is the usual tradition. Second, Cauda makes no sense in adding years because it is usually considered malefic while Caput is benefic, and, third, it is an easy typographical error. See Montulmo, Part II, 8, where he cites Alboali. This table gives the standard values for the years of the planets which date from the Greek period at least. See Appendix III for a discussion of their origins. 5 This is actually a mutual reception because the Sun is in Aries and Mars is in Leo. However, in the Middle Ages and Renaissance an aspect between the planets was considered to increase the power of the reception enormously. •

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granted by the Alcochoden will become 59, etc.1 Likewise, the Teaching of Others Concerning the Alcochoden When the Alcochoden is found in the best places of the nativity especially in the tenth, first, eleventh, or fifth, in a sign of its own nature, oriental, direct, and free of combustion, whether the nativity is diurnal or nocturnal, it gives its greatest years. In the seventh, fourth, ninth, or second with the aforementioned powers, it gives the middle years. In the third, eighth, sixth, or twelfth, it gives the least years, etc. Jupiter and Venus in every aspect of the Alcochoden add their least years. Mercury does this in the same manner when it is made strong and it aspects the Alcochoden by sextile or trine if it is being free of infortunes. If the luminaries aspect the Alcochoden by sextile or trine, they add their lesser years. The Alcochoden in its fall, or retrograde, takes away half of the given years; combust, it takes away all of the years given, and instead of years it gives months or days. The luminaries from conjunction, opposition, or square take away their lesser years. The conjunction, opposition, or square of Saturn or Mars to the Alcochoden takes away their own lesser years. The aspect of infortunes by trine or sextile neither adds nor subtracts years. And although many persons pronounce the term of life according to the disposition of the Alcochoden, it seems sometimes still to depart from exactitude; for this reason one must rather stand with Ptolemy who directed the Hyleg to killing planets in order to extract the time of the life of a man; on the other hand, etc. Extracting the Victor or Lord of the Geniture. See the place of the Sun, the Moon, the Ascendant, the Part of Fortune, and of the conjunction or opposition of the lights which immediately precedes the nativity. Put next to these the lord of the domicile, the exaltation, the triplicity, the bound, and the face according to the table of essential dignities of the planets, and whichever of the planets gets the greater number of dignities when collected together, this planet is the Victor, or Lord of the Geniture. See this example from the proposed nativity.2 ••.••••

1

i

Maximilian I died in 1519 at the age of 59 or 60. Of course while Schoener had the advantage of hindsight, this is an especially straightforward application of the method. It is seldom so straightforward. In the text there were a number of typos in this section which have been corrected in the translation from the errata table of the original text. However, when it came to the final scores, the errata themselves were in error, and I have retained the original scores as given in the text since they are accurate given the corrections plus the consideration mentioned in the next note.


Therefore I find that the Victor over the 5 Hylegical places of this nativity is Mars with the participation of Venus. For in the number of dignities Mars has 27, but Venus has 20 [the two] overcoming the rest of the planets in this regard as the table here appended of the dignities o f t h e same shows. Therefore, I consider the chief [planet] of this proposed nativity to be Mars joining himself with Venus. Nor do I think that the Sun ought to be excluded from this sharing because he is found in a perfect and friendly commixture with Mars [and] also because the Sun has 16 dignities.2 Exploring the Significators of the Intellective Power of the Spirit The significators of the intellective power are Mercury and the Moon according to the opinion of Ptolemy. But now [others] add [to these] the Ascendant. Place these in a column and write next to each of these their lords by domicile, exaltation, etc.3 as [we have done] in every instance above. Take the example of the nativity that we have previously set forth.

r

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1

For some reason in the table only the diurnal and participating ruler are listed. However, the scores given as totals only make sense if the nocturnal ruler is also counted. These have been added to the table and placed in ( ). 2

I call the reader's attention to this computation of the ruler of the chart. It is not a simple mechanical process. The Sun's involvement in the sharing is due not only to its third place score after Mars and Venus, but also because it is in a perfect and strong mutual reception with Mars the first place winner. Mars is in the sign of the Sun, Leo, and the Sun is in the sign of Mars, Aries. In addition the Sun is highly dignified by being in both exaltation and triplicity. This makes the Sun strong in its own right and the involvement with Mars, the ruler or Almuten, makes it even stronger in its influence over the chart. 3 That is, triplicity, bound, and face.

40

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The Taking of the Almuten of the Significators of Any Matter 1 In a column write the significators of any matter. Then join to each of these especially the lord of the domicile, exaltation, [etc.] as above. Take as an example for our proposed nativity [the Almuten] in the matter of siblings.

The essential dignities of the planets gathered together at once.

Therefore the Almuten of the Significators of Siblings is the Sun and Mars is as shown. Extract in this way the Almutens of [the other] significators.

However, the rest of the Almutens of this proposed geniture were thus: the Almuten of Substance, Mercury; of Siblings, Sun and Mars; of the Father, Mars; of the Mother, the Sun; of Children, Saturn

1

In this section only the Almuten of Siblings is used as an example. As Schoener takes up the various topics, he gives us the formulas for computing the other special Almutens. ••


•

V

and Mars; of the Azemene or Inseparable Infirmities, the Sun; of Servants, the Sun; of Sexual Unions, Mars; of Death, the Sun and Mars; of Journeys, Mars and the Sun; of Work and Magistery, Mars; of Kingship, the Sun; of Friends, the Sun and Mars; of Enemies, Saturn.1 Having arranged all of these matters in order, then see whether the lord of the quarter of the year2 immediately preceding the nativity is also the lord or victor of the geniture, or of the place of the Sun, of the Moon, of the Part of Fortune, the Midheaven, or the Ascendant of the nativity. Because if it is so, it signifies notable good or bad according to the nature of the lord of that quarter and of this hylegical place of which it is also the lord. Also, look carefully whether the degree of the place of an eclipse which is working3 at the time, or the degree of a conjunction of superior planets preceding the nativity, should also be the degree of the place of the lord of the Ascendant, [the place] of the Sun, of the Moon, of the Part of Fortune, of the Midheaven, or of the Ascendant because if it is so, it signifies that there will be a notable accident, good or bad, according to the signification of hylegical place and of the dispositor of the eclipse or great conjunction. Also, carefully take note of the degree of the conjunction or opposition of the luminaries immediately preceding the nativity. If this should fall into a strong place in the figure of the nativity, it also signifies a notable accident according to the nature of the place. For, if it should fall on the cusp of the Midheaven, it signifies excellence in magistery and honor; if on the seventh, fortune in other places. For such a degree has great signification in the life and body of a man. Likewise it must be directed to the places and aspects both of fortunes and of infortunes, etc. Look also at the native land of the native or the place of this birth. For those bom in Ethiopia always are born black, but contrariwise white in Germany and more so in England. Look also at his ancestral descent.4 For one born of a king will have a different judgment than one born of a cobbler, etc. All of these things which have been premised are the foundations and roots of the nativity.5

1

2 3

The rest of these are worked out in full later in the text. This is a reference to the lord of the cardinal ingress chart most recently occurring before the nativity.

grassantis. This refers to an eclipse whose effects are still being felt at the time of the nativity. The verb signifies the quality of operating in a somewhat disorderly manner. This no doubt refers to the somewhat disruptive quality of eclipses in Astrology. 4 genus. Compare Part IV of the Opusculum Astrologicum, Canon I.

42

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It is said that he was born in the elapsing year of Christ 1415 on the 21st day of September at 8 hours 24 minutes A.M. with 16° Gemini rising, and that the Sun was in 6° 36' Libra, etc. In the year of Christ 1440 the 2nd day current of February after the 23rd hour before noon of that day, with the beginning of Taurus rising, the most serene Prince Frederick was elected Emperor. He was crowned in Aquisgranum 1 in the year of the Lord 1442 on the 17th day current of June at about 3 hours before noon with the beginning of Virgo rising, with Venus then being in the heart of the Sun. In the bissextile year 1452 current, on the 19th day of March, the day and hour of the Sun, he was crowned Caesar in Rome with 6 degrees of Leo rising. In the year of Christ 1493 current, on the 9th day of August at about noon, he died in Lintz, Austria.

•

h• r

1

Aix la Chapelle or Aachen, Charlemagne's old capital.


Latitudes of the Planets

She was born in the new city near Lisbon, Portugal. How the Seven Planets Govern the Foetus Which Has then Been Conceived from the Day of Conception up to the Time of Birth There are two beginnings for a human being, conception and birth.1 By means of the first beginning, that of conception, we can know those things which happen to the one who has come into existence before he is born, but by the second, those things which are going to come to the one who has been born after [his] birth. For an infant then acquires [after birth] those things which he did not have while he was shut up in the womb. Therefore, from the first beginning look at how the seven planets

1

44

The same thought was discussed in the section on the Trutine. See page 16.

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govern the conceived foetus from the day of conception up to the time of the birth. Saturn, the highest of the planets, orders the one conceived through the first month from the day of conception. He binds together, constricts, and dries out the matter. For just as Saturn himself is higher than the rest of the planets, and is the first, so his regime first surrounds and governs. Therefore, if he himself is well-disposed, the conception will be well-disposed and safe, etc. Jupiter disposes the one conceived in the womb in the second month which makes solidifying winds1 and moves the matter in order that it may become soft, and disposes the wind toward its natural heat and commingles the matter with such a wind, and that matter which is almost sleeping will be that which is always moved toward wakefulness, and it will not cease to be moved until it is born into this world. Mars disposes the one conceived in the womb in the third month which changes that matter toward his2 own nature and color by the conveying the matter into the form of blood, and it then conceals and quiets the wind of Jupiter. Hence, it happens that women in the second month have great nausea because of the wind of Jupiter moving the womb along with the matter in it. But in the third month the nausea ceases because of Mars which in the third month disposes of the one conceived. And so if Mars disposes well in that month, the blood of the native will be pure and hardly ever over abundant3 except perhaps because of a disordered life. But if Mars is badly disposed, it signifies the contrary. The Sun disposes the fourth month which dries the excess moisture, forms the chief organs, and rectifies the heat. And indeed in that month the bestower of all forms4 projects strength into the one conceived by giving the rational soul to him. If, therefore, in the fourth month the Sun should be ascending into its auge5 and should be strong in his dignities, it signifies perfection and beauty of face seeing that the native also then will have great power such that he would be able to break stones and to destroy the sword. Venus disposes of the fifth month. In this month the form of the limbs appears, the sex is configured, and the hairs are raised up and the hair grows out. If [Venus] herself is well-disposed, strong in her dignity, the native will be beautiful of visage, amicable, full of sweetness, complete in face and limbs. But if she should be descending, 6 or in the domicile of Saturn, the native will be deformed and ugly. Mercury disposes of the sixth month. But because he is the planet of eloquence, wisdom, learning, sense, and nurture, he makes discrimination so that the foetus rears itself, and Mercury stretches forth the organ of the tongue and the vocal artery. For this reason in that month the child

1

ventos congelativos. This second word is an undocumented form of the verb congelo which means "to freeze." This is not a plausible translation given that Jupiter is warm and moist, and also given the text which follows. However, a related form means "solidifying" which is what I have used here. But even this does not seem completely satisfactory. 2 I.e. Mars' nature. 3 Keep in mind that many diseases in that time were regarded as due to an excess of blood which required correction by means of blood-letting. This is a survival of a Neoplatonic tradition which regards the Sun as the visible manifestation of Nous which in turn is the source of all forms. Also see Al-Kindi, On the Stellar Rays, trans. Robert Zoller (Berkeley Springs, WV: Golden Hind Press, 1993), chapter 2, in which stellar rays are believed to be the source of all forms which are transmitted to the earth by means of their rays. This doctrine is also characteristic of the Light Metaphysic a tradition which is exemplified by Al-Kindi, Francis Bacon, and John Dee a contemporary of Schoener's. The auge is the point in the planetary orbit which if farthest from the Earth. It is basically an apogee. It is not clear whether this refers to essential debilities or descending in auge. The former seems more likely.


strikes blows with his hands and feet in the womb, and his movement is strengthened, and he desires to go forth from the darkness, but it is not yet time. If Mercury is himself ascending in his own circle, strong and well-disposed in that month, the native will have good eloquence and his speech will please mankind, and the native will become the secretary of the great. If at that time Jupiter aspects Mercuiy, the native will be most eloquent and wise, a composer of books, and a wondrously popular speaker. But if Mercury is badly disposed, such as retrograde, combust, or otherwise unfortunate, it will be the opposite of what I have said, such as to have an impeded tongue, or a stammering voice. The Moon disposes the one conceived in the seventh month. For then the foetus having acquired a complete form in the mother's womb will have at that time the confidence of life and of generation. If in that month the child is born, there will be good hope concerning the native's life because of the completed significations of the planets. Saturn disposes the conceived child for a second time during the eighth month by which virtue the foetus is made cold in the womb and hardly half alive such that motion scarcely appears in him. If the child should go forth in that month, because he almost dry and cold, he most often goes forth dead. Jupiter disposes the conceived child for a second time in the ninth month, which makes wind and motion and then the child goes forth from the darkness and confines of the belly into this world, and then he raises up his eyes to the light of the Sun, if it is in the day, or to the light of a candle if it is by night, and the child marvels at what is not seen.1 And because of the narrowness of the place through which he has gone forth, because he is constricted and curtailed, the child begins to weep and laments the misery of this earthly world, etc. A General Method: Things that Must be Observed in Judgments The first [consideration] is that you should consider the place which has concordance or signification with the [particular] matter. So that if you wish to judge concerning the father of the native, you will look at the place of the Sun in a diurnal geniture, but in a nocturnal geniture the place of Saturn. If [you wish to judge] concerning magistery, the Midheaven, etc. • The second [consideration is] that you should consider the dispositor of such aplace, [the planet] which has the most essential dignities in such a place. The third [consideration is] that you should look at the nature of the place in which such a dispositor or governor2 is [located]. Having pondered these matters, combine one factor with another extracting from thence the composition of its accident. For if the three considerations come together in one nature, that is, if they agree, one need not look any further. 3 But if they are different, the accident will be according to the plurality of the considerations which agree in one nature. These things are according to Ptolemy. Others, such as the Arabs, first consider the cusp of the celestial house, then the lord of the house, and last the significator of such a house; such as for the second house of the geniture, when the cusp of the second house is 6 degrees of Taurus, which, if it is found safe from the infortunes

1

2

miraturque de non visis . . . It is not quite clear what this refers to.

See page 48, note 1 for a discussion of the technical use of the term 'governor'. Here we have a clear statement if the law of three which dates from ancient times, that is, any indication concerning some accident in the life must be repeated three times in some manner in the chart. 3

46

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and their aspects, its ruler Venus is safe, and the cosignificator of this house, Jupiter, is safe from the infortunes and their rays, [these indications] say that this native is very fortunate in the significations ofthe second house. Then they consider the aphorisms ofthe original authors, and put together from these the significations of those houses, etc. For if the greater part of these, or all of them, are safe, they pronounce that the native will generally become fortunate in the matters signified by that house. If, however, the greater part or all of them are unfortunate or are impeded, it will be to the contrary. Whether in General the Native Will Be Fortunate or Not. Look at four things, namely, the Ascendant, its lord, the Almuten o f t h e figure o f t h e nativity, and the Moon; because if the greater part of these are fortunate, one must judge that the native will be more fortunate than unfortunate for the greater part of his life, and this [will be] according to [whether the indications are] more or less [fortunate] etc. Therefore, after obtaining general knowledge in this manner, so that afterward knowledge may be had more in a more specialized manner one must proceed according to the order ofthe preceding chapters,1 what good or bad they indicate for the native by their significations. Wherefore, I recommend beginning from the chapter on the parents of the native, then [the chapter] on the native's siblings, according to the order of the chapters.

1

per ordinem capitum praecendentium . . . I have translated this phrase literally as it appears but it seems wrong since the chapters follow rather than precede what we have just read. This is borne out by the following sentence.


Chapter Two: Concerning the Parents and their State of Being. he condition of the native's parents is known from the figure of each native but most truly from the figure of the first born. First consider four places, namely, the place of the Sun in a diurnal geniture, the place of Saturn in a nocturnal geniture for the condition of the father; the place of Venus in a diurnal geniture, but the place of the Moon in a nocturnal geniture for the condition of the mother. Second, consider the governors1 of these places. If the aforesaid places should be fit, and their governors safe and not impeded, and the luminaries are surrounded by fortunate wandering stars which are in their Hayz,2 and which have a mutual commixture with the luminaries, and especially if those planets which surround the Sun are morning stars, but those planets surrounding the Moon are evening stars, these things signify that the state of the parents is distinguished and fortunate. Saturn and Venus in the angles, or oriental, in proper Almugea, decree the manifest good fortune of the parents. But if it should be the contrary of these, such that the luminaries are void in course, and surrounded by no planets, these signify the parents' state of decline3 and baseness of the parents especially if the place of Saturn and Venus should be unsuitable or evil. If the planets surrounding the luminaries are not in their Hayz as happens when Mars rises after the Sun, and Saturn after the Moon, and the places of the infortunes are not in agreement with respect to the luminaries, and they are not in their Hayz, these things show the wretched life and the destruction of the parents. If the Part of Fortune should be in a suitable place and should have a fitting association with the stars which surround the Sun and Moon, this signifies that the substance of the parents will endure for a long time without any peril. If it is the contrary of these, and the fortunate stars do not surround the luminaries, or there are even infortunes surrounding the luminaries, the possessions of the parents will not profit, but will be damaged.4 Concerning the Life of the Father according to the Geniture of the Child, and Concerning the Quality of his Death. If Jupiter and Venus are associated in configuration in any manner, and by any application or aspect whatsoever with the Sun or Saturn, or if Jupiter should be associated with Venus, and there is a proper relationship between the Sun and Saturn, such that they are conjunct, or they aspect each other by the trine or sextile with both of them strong, it proclaims a long and fortunate life for the father. But if they are not strong, they proclaim penury for the father, but yet a life of longevity. Notwithstanding, if Mars is elevated above the Sun or Saturn, or he pursues 5 them, that is, when he applies himself to their conjunction, and Saturn is not in agreement with the Sun but aspects the Sun from the square or opposition, and both the Sun and Saturn are remote from an angle, it signifies

1

In Part IV, Canon XLI. "Finding the Lords, the Rulers or Governors and the Leaders of the Theme." of the Opusculum, Schoener states the following: "The ruler, significator or governor, called in Arabic the Almuten, is reckoned as that [planet] which has the most essential dignities in the sign or the degree of a sign." Doryphoria. Hayz here means similitude. See Appendix VI and page 137, note 4. 3 declinationem. 4 Reading nocebitur for nocebit. 5 sequatur.

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Chapter Two: Concerning the Parents and their State of Being.

the weakness of the father. But if they1 are in angles or in places ascending to the angles, they signify either a short life or injury to the parents. For if they stand in the two first angles, namely, the Midheaven and the Ascendant, they will indicate shortness of life. If, however, they stand in the two other angles, namely, the [Angle of] the West, and the Angle of the Earth, or in places ascending to those angles, they are said to hinder the condition of the parents. Also, when Mars aspects the Sun in the aforesaid manner, the father will perish by means of sudden death, or an impediment will happen in his eyes. But if Mars should aspect Saturn, he will signify that there will death of the father, fever with trembling, or an impediment from cutting or burning for the father. On the other hand, if the figure of Saturn with respect to the Sun should be disagreeable, death will come for the father because of diseases of the humors, [or] injurious accidents. , . ... ,. . Concerning the Life of the Mother. If Jupiter should have a suitable participation with the Moon and Venus, and Venus is in concord with the Moon from the trine, sextile, or conjunction, and both are powerful, they prolong the life of the mother. If Mars should aspect the Moon by the square or opposition, or he should pursue Venus, or if Saturn should do this with the place of the Moon, and they are both diminished in course,2 and remote from an angle, these will designate a mother who will merely be cast into disease and illness.3 But if they are increased in course, or in the angles, they will shorten the life of the mother, if they are in the oriental angles4 or their succedents. If they are in the occidental angles or their succedents, they will only produce an impediment. If, however, Mars should see the Moon in the aforesaid manner, and the Moon is oriental, the mother's sudden death or impediment of her eyes will be the result. But if the Moon is occidental, the mother's death will happen from miscarriages5 and the like, or the impediment will happen because of burning, or incision. If Mars aspects Venus, the mother's death will be because of fevers and infirmities, from the darkening of the sight, and through suddenly flowing humors. If Saturn aspects the Moon, it will produce death or illness. If an oriental Moon should be aspected by Saturn, it signifies death because of fevers with trembling. But if the Moon is occidental, death will come because of corroding abscesses, or because of consumption,6 or because of things happening in the female organs.

1

The Sun and Saturn. " I.e., moving slower than their average speed. 3 As opposed to the more dire results of what follows. in angulis orientalibus. This is an expression whose exact significance is unclear. The problem is the plural form. Reading ex abortibus for ex arboribus. Aside from the preposterous meaning of the Latin "from trees", this emendation is supported by Ptolemy, "and, if the Moon be then occidental death will be occasioned by, miscarriage in parturition, by, inflammation, or by wounds." Tetrabiblos, trans. Ashmand, 80. Compare Claudius Ptolemy, Tetrabiblos Book III, trans. Schmidt (Berkeley Springs, WV: Golden Hind Press, 1996), 16.. comestionum. The word literally means "overeating" and this is the only documented meaning in the lexicons. But the text in Ptolemy suggests either consumption, i.e., tuberculosus or cancer, both of which are consumptions of a kind. Comestio appears to have an undocumented medical meaning along the lines of our word consumption. Tetrabiblos, trans. Ashmand, 80, has "consumption." Schmidt has "ulcers." Tetrabiblos Book III, trans. Schmidt, 16. 2

49 / Chapter Two: Concerning the Parents and their State of Being.

Prognosticating Other Particulars of the Parents. Erect the figures of the parents from the nativity of the first born; first that of the father which you will observe from the two places, namely, that of the Sun, and that of Saturn. For if the nativity is diurnal, consider chiefly the Sun. If the Sun is in the degree of the Ascendant, the figure of the first born is the same as the figure of the father.1 However, if the Sun occupies the meridian, add 30 degrees to the right ascension of the Sun and you will have the right ascension of the beginning of the second house done properly in the figure of the father; and thus by the continual addition of 30 degrees you will have the ascensions of the remaining houses, and by means of the opposite degrees, you will learn the beginnings of the [other] individual houses by entering into the table of the right circle with the right ascensions, and what has been put forth [here] will be evident. But if the Sun is located in the [Angle of the] West, the cusps of the father will not differ from the cusps of the figure of the native, but there will be another beginning to the numbering of the other houses.2 If in the geniture of the child the Sun occupies the I.C., the working is not otherwise than it was in the M.C. But if the significator of the father should not possess an angle, seek its oblique ascension or descension as before. Erect the figure [of the father] in accordance with the form of these ascensions.3 In the same way by considering the Moon and Venus you should make the figure of the mother. When malevolent stars draw near to said figures of the parents and obtain victory4 over the significators, they decree the death of the parents. However, benevolent stars increase the life and fortune of the parents. But if the significators aspect infortunes from the application of a square or opposition, with the significators themselves being in suitable places and aided by the rays of the fortunes, thereby obtaining victory over the infortunes, 5 these decree that the life of the parents is prolonged. Understand the same concerning the following just as you will receive in the chapter on directions. And these things are according to Ptolemy.6

1

This and the next several paragraphs describe an elaborate technique for actually rotating the chart of the first born child so that the Sun is the functional Ascendant. However, this method uses Regiomontanus mathematics. The technique is to take the Sun's circle of position (the circle of position being a great circle that passes from the North Point of the horizon through the Sun or any other position to the South Point of the horizon) and to find the other cusps by measuring 30 degree arcs along the Celestial Equator from the intersection of the Sun's circle of position with the Equator, establishing circles of position through each of these, and locating their intersections on the Ecliptic. This would produce a "chart" for the father using the native's planets. The Ptolemaic technique was much simpler. Ptolemy simply took the sign occupied by the Sun and made it the horoscopic sign and counted signs from it, a whole sign system. This is clearer in the Schmidt translation than in Ashmand. See Tetrabiblos Book III, trans. Schmidt, "5. Concerning Parents." 2 I.e., the first house of the native will be the seventh of the father, etc. From what follows concerning the mother, it is clear that in a nocturnal birth one would do the same manipulations with Saturn rather than the Sun for the father. victoriam supra signiflcatores obtinent. It is not clear whether this expression is being used loosely to indicate having greater power than the planet indicating the parent, or technically to mean that a malefic is the Almuten of the place of the planet indicating the parent. 5 See previous note. 6 Actually the Latin here reads 'Hucusque Ptolemaeus'. The first of these words is an undocumented form. However, elsewhere in the text is the phrase 'Haec Ptolemaeus' which is what we have translated.

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Teachings and Aphorisms of Others and of the Arabs

In a diurnal geniture the quality of the father is known from the Sun, however, in a nocturnal geniture [it is known] from Saturn, but both in the night and in the day from the Part of the Father and its lord, and for both parents from the fourth house and its lord.1 With regard to the mother in a diurnal geniture of a child one looks according to Venus, in a nocturnal geniture according to the Moon, and in both the diurnal and nocturnal geniture according to the Part of the Mother and its lord. Therefore, if you find fortunate stars in the fourth house, and their lords in angles or succedents, and well-disposed without the aspect of infortunes, judge that the parents will be praiseworthy and good. But if they are in cadents, or made unfortunate, or there are infortunes in the fourth house, or the lords ofthe aforesaid places are aspected by infortunes, or are in bad places, judge that the parents will come down into poverty, weighing all of these matters according to the strength and weakness of these significators, and according to the measure of the geniture.

If the Almuten of the aforesaid places should be impeded by Mars in a diurnal geniture, or by Saturn in a nocturnal geniture, by a square or opposition, without the aspect of fortunes, and without reception, it will be most grave, and if the planet which impedes is itself the lord of the Ascendant,

1

Note that both here and in the next passages the fourth house is used for both parents. This seems to be the original Greek system. Later on, however, Schoener will follow the conventional medieval method of making the father the fourth house and its lord and the mother the tenth house and its lord.


Direct the Almutens of the father and the mother to fortunes and infortunes for the accidents1 of the parents. I ^ o m ^ c m . m^ v / w i m The Sun in a praiseworthy place and the lords of the Sun's triplicity in evil places, say that at the time of the nativity of the child the father would be well and fortunate, but afterward he would come to poverty. • < « The Sun in an evil place at the natal hour, and the lords of the Sun's triplicity in a praiseworthy place and in good state, say that the father at the time of the nativity would be poorly established, but afterward he would have more prosperous success. Judgment concerning the mother is done in the same way with the judgment taken from the Moon and Venus. The Sun in a better state than the Moon signifies that the father is more noble than the mother, and contrariwise. The Sun with the Dragon's Head, the Moon in the fourth house, grants nobility to the father, and to the native an ordinary life. The Sun and Moon conjunct in the fourth house threaten an evil death for the parents. The Sun or Jupiter in the fourth house signifies the greatness of the father, likewise if they aspect the fourth house. The Sun and Jupiter in dejected places [whether they are] in the same place or separate places, also one in the twelfth and the other in the sixth house, say that the father of the native had been a servant. The Sun and Saturn in cadent houses show unfortunate health and the weakness of the father. The Sun and Saturn in an angle or its square,2 say that the father of the native will perish from an aqueous humor or poison, or from a suddenly flowing catarrh. The Sun in the domicile of Saturn in the sixth house indicates that the native's father is a servant. The Sun in the second house and Mars in his square, the native's father will perish suddenly from an eruption of blood.3 The Sun in the second house in the square of Saturn, or joined with him, the native's father will die from consumption, or dysentery, or from hidden humors.4 The square aspect of the Sun to Mars threatens the danger of an evil death for the father; it is the same if they aspect each other from the angles. The Sun in a diurnal nativity in the bounds of Mars, or in a nocturnal nativity in the bounds of 1

2

"Accidents" means events in general in keeping with the medieval usage of the word.

Sol et Saturnus in cardine vel eius tetragono . . . I read this as stating that the Sun and Saturn should be in an angle or in3 the square of an angle rather than in the square of each other. This aphorism makes sense if the square of Mars is from the eleventh house because then Mars would be in the eighth 4 from the fourth, the death of a parent. However, the aphorism as we have it makes no such qualification. See previous note as the same logic applies.

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Saturn, if by day Mars should aspect the Sun, or in the night Saturn, by an evil aspect without the testimony of fortunate stars, the son will murder the father; however, if the Moon should be discovered to be such, the mother.1 The Sun in the seventh house, but Mars and Saturn in the fourth house, unless mitigated by the aspect of fortunate stars, the father will die from a wasting disease or consumption. Also, in every geniture the Sun or the lord of the sign in which the Sun is [located], badly positioned in figure2 [means that] the father will die first; if the Moon, the mother. The Sun in the square or opposition aspect of Mars, and both cadent, announces the brevity of the parents' life. If in any configuration Jupiter and Venus participate with the Sun or with Saturn, or if Jupiter should participate with Venus, and there is a concordant participation of Saturn with the Sun, and both are powerful, we know that the parents' life will be quite long, especially if any of these are angular. The Sun in the bound of a fortune in a diurnal geniture signifies the goodness of the life of the father, in this respect even more so if the Sun is with Jupiter in Jupiter's own bound. The Sun [being] with Saturn, Mars, and Mercury in the fourth house, the father will die quickly. The Moon or Venus [being] in the fourth house, or if either aspects the fourth house, these show the greatness of exaltation in rank of the mother, but infortunes operate in a contrary manner if they are in the fourth house or badly aspect the fourth, unless these [indications] are mitigated by the testimonies of good planets. The Moon aspected by Mars from the opposition, if Mars himself should be oriental, these [indications] will cut down the mother by means of a sudden death, or she will suffer from adverse, inseparable3 bad health. The Moon [being] aspected by Mars from the opposition, and the Moon herself [being] occidental, the mother's death will be from fevers, or from the weakness of sight, or [there will be] loss of children because of cutting or burning. 4 The Moon [being] aspected by Saturn from opposition, the mother's death will be due to bad health from the stomach. The Moon running about between two malefics at the time of birth without the aspect of benevolent planets puts the mother in danger of death, and signifies that the child is not reared.5 The oriental Moon in the opposition of Mars, there will be death from fevers with trembling. If the Moon together with Mars in the Ascendant are in different signs, it signifies that the mother of such a native has been a serving woman. The Moon impeded in the seventh house, the native's mother will suffer from want.

1

This aphorism relies on the principle that Mars is more malefic in a diurnal chart and Saturn in a nocturnal chart due to their being out of sect in such charts. 2 Sol in figura male locatus. . . While it is not fatal to the sense of the aphorism here, does 'figure' refer to the chart as a whole or does it mean 'configuration'? This is the standard way of referring to what we would call "chronic." Luna a Marte ex opposito aspecta, et ipsa occidentalis, erit matris mors per febres, aut visus debilitatem, aut filiorum amissionem incisione aut combustione. It is not clear how weakness of sight could cause death itself. But this comes up again below. Also, there is some ambiguity as to whether the loss of children is another result of the aspect, or the cause of the mother's death. But see below where Schoener repeats the discussion and makes it much clearer that the former is intended. However, this aphorism is much like what Ptolemy says as referred to on page 49. This is a kind of besiegement of the Moon. Also, concerning the meaning of "not reared" see page 75, note 1.


The Moon with Mars and Saturn, the native's mother will become ill. The Moon conjunct Saturn, the native's mother is weakened by dryness. The Moon with Saturn, Mars, and Mercury in the fourth or tenth house, the mother will die quickly. The Moon conjunct the Sun in a masculine sign signifies the high rank of the father, but the death of the mother before that of the father. The Moon with Venus in a dejected place, in the same place or separate places, or if one is in the twelfth house, and the other in the sixth, say that the native's mother has been a serving woman. If the Moon is with Venus and Mercury, it is good for the native, however, it is bad for the father and his siblings. And if along with this Mercury is peregrine in the aspect of Mars, the native will marry a necromantic wife.1 The lord of the sign in which the Moon is, if that lord is in his fall, or in dejected places, say that the mother has been a serving woman. Saturn in the tenth house retrograde in Gemini conjunct Mars signifies that the mother will die of the fall of a ruin. It is known from experience that a mother died of the fall of a ruin with three small children, because there was a close opposition of Saturn and Mercury.2 If Saturn as the significator of the father is in Leo, it signifies the improvement of the condition and prosperity of the father. Saturn rising after the Moon injures the capacity of the mother.3 If the ray of Saturn should approach the Part of the Father before the Part of the Mother, the father will die first; if the Part of the Mother [first], the mother [will die first].4 Likewise that parent will die first whose Part is under the earth. Saturn [being] in the fourth house in the domicile or exaltation of Jupiter, the native will separate himself from the parents. Saturn making the Sun unfortunate brings death to the father from fever, melancholic fever, 5 or evil, noxious humors. But if Mars makes the Sun unfortunate, the father will die of a sudden death, but the native will be diseased in the eyes. Saturn in the Midheaven in a nocturnal geniture, or in the Part of Fortune, or in any good place, signifies that father is fortunate and wealthy.6 Saturn in [its own] bound and in the good aspect of the Sun,7 the parents will find prosperity, and they will prosper. Saturn and Mars going after the Sun, or aspecting by the square or opposition, the father of the 1

natus ducet uxorem necromanticum. The meaning of this is not very clear. Does it means that the wife is a necromancer? Women in that time were not usually educated in such a way as to make them knowledgeable in formal necromancy, although women were supposed to be adept in other types of magic. It may also be possible that this refers to a kind of symbolic, and black magical "marriage," involving the dead. The tradition of a research database of one case is not a new thing in astrology! matris virtutem. It is not clear whether virtus here means 'capacity' in general or 'virtue' in the modern sense of the word. We have gone with the former interpretation. The latter makes no sense astrologically. 4 The ray would "approach" by means of primary directions. 5 This particular humoric imbalance meant more than mere depression to the medieval physician. 6 This aphorism certainly runs counter to Greek doctrine in which Saturn so placed would be out of sect in two major ways and thereby rendered more malefic. Saturnus in termino et aspectu bono Solis. . . Normally one would read this as "Saturn in the bound and good aspect of the Sun.. ." The only problem is that the Sun and the Moon have no bounds. Therefore we have to assume that suo has been omitted in connection with termino.

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native will have chronic and severe illnesses. If both infortunes should aspect the place of the Conjunction or Prevention, and the fortunes do not aspect that place, it signifies an evil death for the parents. And when there is an aspect to the Conjunction, it signifies the death of the father; if the Prevention, the mother. Saturn and Mars in the fourth house or aspecting it, this signifies the father's death from an abscess. The Sun alone in the eleventh house, the parents will have a great fortune; moreover, the father1 will have a great name in distant lands, and he will be fortunate in his dealings. One of the malefics in the house of the Sun2 in a diurnal or nocturnal nativity injures the father in the eyes, or in the quantity of his life. This is known by experience. Jupiter or Saturn [being] in the fourth house and the Sun in square, say that the father of the native has been a servant. It will be the same if Venus is in the fourth and the Sun and Mars in the third. Mars rising after the Sun injures the capacity of the father,3 and makes the judgment for an evil death. If Mars is elevated above the significator of the father, or he pursues the significator, pronounce scarcity in the life of the parents. Mars aspecting Venus from the diameter4 with Venus located in the Occident, that is, setting,5 the mother's death will be because of fevers or the weakness of the sight. [With] Mars in the daytime and Saturn in the nighttime, if the luminaries aspect from signs contrary to the nature of Mars and Saturn without the aspect of benevolent stars, the parents will shun the child; if the Sun [so aspects], the father; if the Moon [so aspects], the mother. Mars in the third, sixth, eighth, or twelfth aspected by Saturn denotes for the father an exit from life because of an evil death. Mars aspecting the Sun and Mercury in a hostile manner, fear for the father lest he die by lightning. Judge in the same manner for the mother by means of her significators. Mars in an angle aspecting Venus, the Moon, or both of them in a malignant manner, threatens the mother with evil fortune and a short life. Mars in the house of the Sun,6 the sudden death of the father is signified, and if it is by night, he will live but a short time. Mars in the house of the Moon, [signifies for] the mother [in the same manner]. Mars aspecting the Sun from the Ascendant in a diurnal geniture with the fortunes not aspecting the Sun, the parents will perish by an evil death.

1

2

3

The word for 'father' does not appear, only the intensive pronoun ipse which is masculine singular. We do not know if this is a house ruled by the Sun or occupied by the Sun. However, see page 56, note 3.

See page 54, note 3. A rather Greek way of referring to an opposition. Mars ex diametro Venerem aspiciens in occiden te locatam, id est occiden talem,. . . Schoener has rather confused the issue here by seeming to refer to the Venus as being in the west and then also using the word occidentalem, seeming to refer to occidental placement. These are very different concepts. Therefore, I have interpreted occidentalem as meaning 'setting' rather than occidental. Again, we do not know if this means in the house ruled by the Sun or occupied by the Sun. But again see page 56, note 3.


Venus in the eighth house in Taurus or Libra, and Mars with the Moon in the setting1 in his own bounds or domicile, this destroys the native's mother by the sword. Venus [being] in the fourth house in the aspect of an infortune, the father's wife will die before the father himself. And if the sign is movable, the father will have other wives, and he will bury them. The sign of the Conjunction preceding the nativity also reveals the father's state of being, but the sign of the Prevention reveals the accidents of the mother.2 The lords of the houses of the Sun by day and of Saturn by night signify the future accidents of the father.3 See also the agreement which the diurnal planets have with the Sun at the time of the birth in a diurnal nativity, and that the nocturnal planets have with Saturn in a nocturnal nativity. There are three significators of the parents: The first is the place of the dispositor, the second the lord of that place, the third is that place of that lord. For example, for the life of the father [consider the following]: If the nativity is diurnal, one must first consider the Sun, but if nocturnal, [consider] Saturn in which place he maybe. For example in a diurnal nativity, if the Sun were in Aquarius, then one must consider the lord of the place of the Sun, which is Saturn. Third, [one must consider] the place of Saturn, that is, the sign in which he is. Therefore, if a fortune participates with the place of the significator by means of a fortunate aspect, or Saturn and the Sun are in a sextile or trine, both are significators of the father, the life of the father will be prolonged after the child's birth. And if the Sun is in an angle and there is participation of the fortunes, the life of the father will be prolonged through many seasons after the birth of the child. But if the significators of the father are not powerful, or by chance they are in fall or detriment, and weak and unfortunate (for example, if Mars should aspect them, or perhaps Mars should aspect the Sun by square or opposition), the father will incur great weakness after the birth of the child, and his life will be injured, and one should fear [the father's] sudden death, or that injury in the eyes should happen to him. And if Saturn should aspect the Sun by square or opposition, or be elevated above him, fevers with trembling will occur, or abscesses on the throat, and many infirmities which are hardly ever curable; these things also denote the weakness of his body. In the length or brevity of the life of the mother Venus and the Moon ought to be looked at; Venus, if the nativity is diurnal, the Moon if nocturnal. Therefore, if the Moon is fortunate, for example, in her own domicile, exaltation, or triplicity, in strong places, and if Venus aspects her by sextile or trine, or is conjoined to her, the life of the mother is prolonged. But if the Moon should not be fortunate, nor in her own dignities, and Mars should aspect her by square or opposition, one must fear the sudden death of the mother after the birth. And if Mars should aspect Venus, death will happen to the mother from fevers and the darkening of the eyes.4 If Saturn should aspect the Moon from the square or opposition, extended infirmities will happen to the mother, and the consumption5 of the body from tuberculosis. But if Saturn aspects the Moon, and he finds her oriental, death will

1

in occasu. This could also mean 'in the fall' as in the opposite of exaltation. But Schoener usually uses casus for that purpose. But we cannot be completely certain which he means here. This doctrine would seem to have a serious flaw in that all persons born in the same lunation cycle would have the same indications. However, this would not be a problem if one were supposed to examine the state of that sign as it appears in the natal chart rather than the state of that sign as it appears in chart of the Conjunction or Prevention itself. Here we definitely have reference to the house occupied by the Sun rather than the house ruled by the Sun. This is why the use of domus for house and domicile is so confusing. 4 I.e., the vision. consumptio corporis. , :

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*

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come to the mother from fever and trembling. If the Moon should be occidental, the mother will have an abscess in the womb, or a cancer in the private parts. If Mars should aspect the Moon, and the Moon is occidental, death or the loss of children will happen to the mother. If the Sun in a diurnal nativity, or Saturn in a nocturnal nativity, and the Part of the Father aspects the Ascendant or its lord from the square or opposition, the father will be turned away from the child, and will hold him in hatred, and there will be a concern that the child may be murdered. And if the Moon in a nocturnal nativity, or Venus in a diurnal nativity, and the Part of the Mother should aspect the Ascendant from the square or opposition, etc., this signification concerning the mother will be as [it was] above [concerning the father]. The Part of Fortune rendered unfortunate in a masculine sign [signifies that] the father will die first; if in a feminine sign, the mother. You will know the time of the death of parents by means of the directions of the significators to malefics and their rays. The Part of whichever parent has been rendered unfortunate in the figure of the native [signifies that] that parent will die first; if the Part of the Father, the father; if the Part of the Mother, the mother. If at the hour of the birth the lord of the first should be in the eighth, there will be a danger lest the native's mother die as a result of the birth, and this will happen especially if the lord of the first is impeded. If the lord of the fourth is corrupted by the lord of the first, one will fear the same concerning the father.1 Note that in the chart of the first born there is great signification regarding the matter of the father. The lord of the twelfth house badly located, if it is [otherwise] rendered unfortunate, places the mother of the native in the danger of death because it is very lethal. If Aries is on the first house, Saturn in Pisces, and the Sun in Aquarius, or in the square of Pisces, the native's father will die first; if this happens to the Moon, the mother. But with these matters being so ordered if Mars or Saturn should aspect from a square, it announces that death will be by the order of the king unless the fortunate testimony of Jupiter should intercede. If the Part of Fortune is rendered unfortunate and combust in a masculine sign, the father will die before the mother; if in a feminine sign, the contrary. If the lord of the Part of the Father is above the earth, and the lord of the Part of the Mother is below the Earth, the mother will die first. The dodecatemorion 2 of Jupiter in the Ascendant signifies the nobility and power of the native' s parents. The dodecatemorion of the Sun or of the Moon in the Midheaven signifies the nobility of the father and mother. But in the twelfth house, it signifies the depression of the parents and their affairs, and that their progeny is base. The Part of the Father and of the Mother in the Angle of the West signify the poverty and servitude of the parents. They signify the same in the eighth, second, sixth, or twelfth house. Also, they signify that the parents will endure but a modest time, or that they will die quickly. If Mars aspects Venus and the Moon in the seventh house in a malignant manner, the mother will die of a sudden or violent death, and this signifies illness in the eyes for the native, and at length a

1

It is not clear how birthing could endanger the life of the father, so clearly the aphorism must refer to the general likelihood of the death of the father at or about the time of the birth of his child. 2 See page 28 and thereafter.


violent death. If Mercury is oriental in the fourth house, many secrets will be disclosed by the native. The Part of Fortune and the luminaries being fortunate, these signify that the father and mother are wealthy and long-lived. The significators ofthe father and the mother being unfortunate, the father and mother will be unfortunate and of short life. If the fourth house is Scorpio, and the Moon is there, it signifies that the mother has been a servant, and that she herself will die by an evil death. If the Sun is in the same position, you will judge that the father has been of a servile condition. But if Saturn is with any of these, the native will never have children. If Venus is there alone, the native will contract unfortunate marriages. Toward the end of life the native will have peace, fortune, the society of noble persons, and much wealth. And if Venus is in sterile signs, and the Moon is in her opposition, the native will be sterile, and he will spend time with males. An Example o f t h e Aforesaid Matters in the Proposed Nativity

First Conclusion: That the father of the native had good status, rank, nobility, and great power and prosperity is proven by the Sun as the significator of the father because he is in his exaltation and in a strong angle, and by the first triplicity lord of the fourth house [cusp], which is the Sun, a masculine planet in a masculine sign. This same is testified to by the Almuten of the Significators of the Father, Mars, aspecting the lord of the Ascendant, Mercury, by trine. Likewise, Jupiter, the lord of the fourth house in the Ascendant, the Sun (which is cosignificator of the fourth house) in the seven house, and the Part of the Father in the tenth house, all in angles, [testify to this], which / 58

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the three triplicity lords of the fourth house, Sun, Jupiter, and Mars also confirm. Second Conclusion: That this native has the favor and benefit of his father is derived from the lord of the fourth house and the Part of the Father in angles, and because the Sun, the significator of the father, receives the lord of the Ascendant. Third Conclusion: Jupiter, the second triplicity lord of the fourth house, in the Ascendant, and the third lord, namely Mars, strong in the eleventh in mutual reception with the Sun, these designate that for both the father and the native there is advantage and profit from lands and that there is a discovery of some hidden object of the nature of gold and gems. Fourth Conclusion: There will be mutual love between the native's father and mother. Also Mars (Almuten of the Father) which aspects the Sun (the Almuten of the Mother) by trine with a perfect reception, shows this. Fifth Conclusion: The square ray of Saturn to the Sun threatens certain disturbances and impediments of the mind. Sixth Conclusion: He will realize the destruction and loss of some things; this is found out from the lord of the fourth, Jupiter, [which is] peregrine and retrograde. Seventh Conclusion: But in these matters1 he will have recovery because of martial2 persons, for Mars receives the Sun perfectly by trine. Eighth Conclusion: Each parent is graced with nobility. The dodecatemorion of the Moon in the tenth house indicates [this]. ~ Ninth Conclusion: The native will be one who honors his parents; there will be concord between him and his parents; and it will be better for all of his own progeny, [and they will be the] more elevated in lordship. This is proved by the presence of Jupiter the lord of the fourth in the Ascendant. Tenth Conclusion: The Sun [as] the significator of the father surrounded by the square of Saturn and trine of Mars proclaims some misfortune after the present nativity. Wherefore, make the Sun an Ascendant and direct it. For from the direction of the Sun you will derive the times of father's success and loss computing from this nativity of the son. Eleventh Conclusion: The unsuitable position of Saturn with the Sun in the angles proclaims a short life for the father, or a cause of illness because of noxious humors, [and] death by accidents. Twelfth Conclusion: For the mother you will look at the cusp of the tenth house, Mercury, and Venus, all of which signify debility. Thirteenth Conclusion: The square of Mars to the Moon indicates an illness of the eyes for the mother after the present birth. Fourteenth Conclusion: The debility of Venus and the rays of the square of Mars and the trine of Saturn falling after Venus3 show the weakness of the mother's body, or death from fever, or illnesses from suddenly rushing humors. 4 Likewise, the Part of the Mother in the Angle of the West under the beams [shows this]. Fifteenth Conclusion: The rays of Saturn, which apply to the Part of the Mother before the Part of the Father, denote that this native's mother will predecease the father. Also [this is so] because

1

2

Mentioned in the Sixth Conclusion.

homines Martiales. It is not clear whether he means military persons, persons who are astrologically ruled by Mars, both,3 or either. This may or may not be a reference to aspects out of sign, but it is certainly a reference to contacts that Venus will make4 when Venus is directed. per humores subito decurrentes.


B e -

I

all of the significators of the father in this figure have a better state than the significators of the mother, and the Part o f t h e Mother is under the beams in the Angle ofthe West. These things concerning the parents are judged more securely from their own nativities because these nativities are the radices ofthe duration ofthe parents.

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Chapter Three: Concerning the Native's Brothers and Sisters. ou will know the siblings of the same mother from the Midheaven, from the eleventh house, and from the place of the mother. Moreover, the place of the mother is Venus in a diurnal nativity, and the Moon in a nocturnal one. You will know that there are a number of siblings born after the first born when fortunate planets occupy the aforesaid places and the dispositors of these places are fortunate, or if they have a commixture with fortunes in fortunate places; for the number of siblings will be shown by the number of fortunate planets occupying the aforesaid places. Look also at whether they are in signs of one or two bodies,1 such that if three fortunate planets occupy the aforesaid places, and they are all in signs of a single form, three siblings will be born to the native. If two planets occupy bicorporeal signs, and one planet a sign of single form, five siblings will be born to the native. If there are fortunes elevated over these places from application,2 or if they aspect the aforesaid placed by the opposition, or square aspect, they will indicate a paucity of siblings, especially if the Sun should be with them. If infortunes occupy some angle, especially the Ascendant, harming the place of siblings by a hostile aspect, and if Saturn should be such a damaging planet, then it brings harm to the elder siblings; if Mars, to the younger. If they are oriental planets, they signify the elder siblings, but occidental planets, the younger. If infortunes are elevated above the planets that grant siblings, or if they are joined together with them, the siblings will have short lives. Granters of masculine siblings are planets masculine in their proper qualities and in a suitable position in the world. 3 Granters of feminine siblings are planets feminine in their proper qualities and in a suitable position in the world.4 Oriental granters of siblings signify the first siblings, occidental ones the last siblings. If the fortunes which grant siblings have concord with the Midheaven, or with the place of the mother, and with the Part of Fortune, they signify love and friendship between the siblings in life and in substance. If, however, infortunes are found in the aforesaid places, or if they aspect the aforesaid places by the opposition or square aspect when they have no concord with the aforesaid places, it signifies discord, jealousy, and deception among the siblings. If the planets which grant siblings are in a fortunate and excellent state, they decree noble and

1

Bicorporeal, double-bodied, or "Signs of two bodies." These are all the same group of signs, the mutable signs as listed in the following. All other signs are single-bodied. Ptolemy in Book I of the Tetrabiblos lists these signs as (See Tetrabiblos trans. Ashmand, 23, or Tetrabiblos Book /, trans. Schmidt, 27.) But medieval and later astrologers had a tendency to drop Virgo from the list. This was probably because they thought that the term bicorporeal came from the fact that the constellation images associated with these signs all had a double quality, Gemini is twins, Sagittarius is part animal and part human, and Pisces has two fish, whereas Virgo is a single person. However, the actual reason for this designation had to do with the signs being at the end oftheir respective seasons and therefore had to quality of both seasons, hence doubled in body. See Schoener's Opusculum Astrologicum, Part II, Canon XXXIV for a description of the various ways in which one planet may be elevated over another. While it is not clear from this context which one he means here, it is mostly likely a reference to the malefics being higher in the chart, i.e. closer to the Midheaven, than the places they apply to. oportuno situ mundi. In this expression 'world' means the sphere of the houses as in our expression 'mundane houses.' Positions in the houses have been routinely called even in modern times in mundo, 'in the world'. Concretely this probably means being located in the masculine quadrants, houses 12, 11, 10, 6, 5, and 4. See previous note. The feminine quadrants are houses 9, 8, 7, 3, 2, and 1.

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powerful siblings who are greatly praised. But if they are weak and unlucky, they signify siblings of vile and also little reputation. If you wish to make an examination beyond such matters concerning siblings, erect a figure of heaven according to the form of the governor1 of siblings,2 and extract the Hyleg and Almuten, and judge upon the state of being of siblings in particular just as in nativities.3 These are according to Ptolemy. * Sentences and Aphorisms of Others

Others say that one must look at the sign ofthe third house and at its lord, and which planets may be in that place and how they aspect that house. For if the planets in that place are fortunate or they aspect the house well, speak ofthe good and the abundance of their prosperity. If the planets in that place are evil or the aspects of planets [are evil], speak to the contrary.

1 1

See page 48, note 1. 2 It is not completely clear what is meant here, but it appears to be a reference to the creation of a chart derived in the same manner as the chart for the father described on page 50. Only here one would use the "governor of siblings" instead of the Sun. The strange phrase ' according to the figure of is ad instar but the sense is clear enough if we look at the passage in Ptolemy that this passage corresponds to which as follows: "For the rest, if someone would also further exercise his curiosity with the individual details of siblings, here again he might make a guess, with the star promising siblings assumed relatively as a Horoskopos and the remaining [stars] studied as in a nativity. In other words, make the governing planet like an Ascendant, compute the houses from it, and read the chart accordingly. In Ptolemy these would have been whole-sign houses. It is not clear how Schoener would have done it. Tetrabiblos Book III, trans. Schmidt, 19-20. 4 Presumably the degree of the cusp. ->v • : : •

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Chapter Three: Concerning the Native's Brothers and Sisters.

Saturn and the Sun signify elder siblings, Mars and Jupiter middle siblings, and Venus and Mercury younger siblings. If they are in a powerful place and fortunate, they signify powerful and fortunate siblings, ones of long life. If it is the contrary, it signifies the contrary. If in feminine signs, [it signifies] sisters. Saturn and Mars oriental^signify elder and distinguished siblings; occidental, younger and the lowest1 of siblings. ' " If the lord of the Ascendant should aspect Saturn or Mars, or both, by a bad aspect, it signifies little peace among the siblings. If it aspects with a good aspect, it signifies good friendship among them. Should planets which have dignity in the place of the Sun, Moon, and Ascendant also be in masculine signs, or the greater part of them, the native will have brothers who are long-lived and fortunate. If they are in feminine signs, he will have more sisters than brothers. If said planets are oriental, the siblings will be fortunate; if occidental, unfortunate. Good planets in the third house and the lord of the third fortunate in a masculine sign denote fortunate brothers, but in a feminine sign sisters. As many planets as aspect the third house or its lord which are in masculine signs, the native will have that many brothers. And if they are in feminine signs, that many sisters. And if the planets aspect with a good aspect, the siblings will live; if evil, they will quickly die. The number of siblings is known from the distance of the triplicity lord of the third house from the Ascendant 2 to the Ascendant, if the lord is above the earth, or from the Ascendant to the triplicity lord, if the triplicity lord is below the earth giving one to each sign one sibling, and if any of these signs are a common sign, you will double the number. You will know the number of siblings from the sign of the third house; for if it is one of the signs of many children and its lord is similarly placed, say that there will be several siblings. If a sign of few children and its lord is similarly placed, say that there will be few. The number of siblings is known from the number of signs between the Part of Siblings and its lord, a common sign [gives] two, and one sibling for each planet between them. Cancer, Pisces, and Scorpio are [signs] of the most [siblings].3 Leo, Virgo, Capricorn, and the beginning of Aquarius [are signs of] few or no siblings.4 The other signs are average in the multitude or scarcity [of siblings] .5 Look at the planets which are between the Ascendant and the fourth house. For if they are fortunes, the mother will produce children again. And if they are evil, the mother will abort, or those who will be born will die in their first days.6 This I have found by experience. If the lord of the sign of the third house enters combustion, it signifies a scarcity of siblings. If Mars and the lord of the place in which he is are in a sign of several children, and the lord of Mars own place is oriental, this signifies a multitude of siblings, especially if the Ascendant is not

1

2

In status.

Reading ab ascendente for ab ascente. We presume that the first triplicity lord is the one being referred to in the preceding sentence. 3 These are the fruitful signs and they affect the number of siblings just as much as the number of children. 4 These are the barren signs. 5 Again the same logic as with children. primo.


63 f

Leo or Sagittarius, and the Moon is not in these same signs, [Leo or Sagittarius].1 If the sign of the third house is common, and its lord is in a common sign, it signifies that the native has siblings from the father only, but not from the mother. If the native's Ascendant is the third degree of Scorpio, the native will not have siblings from his own mother. If Mars enters combustion, it signifies the death of younger siblings, and in a similar manner the scarcity of siblings. [If there is] an evil planet peregrine in the third house, speak of the scarcity of siblings. Mars, the state of the Sun also [being] fortunate, and Mars' triplicity lord in a good and suitable place, [these] signify the strength of the siblings and the abundance of their felicity. And if Mars is in bad state, also likewise the lord of his triplicity, judge unhappiness and evil. The triplicity lords of the Ascendant being cadent proclaim a scarcity of siblings. If these are in fortunate signs in a middling condition, they denote a middling number [of siblings]. See in which place the Part of Siblings falls and where is its lord. For from these there will be a judgment just as from the sign of the third house because if the testimonies of the judgment are2 equal, the judgment will be more secure and stronger. And if they are different, the testimony of the sign of the third house and its lord will be the more secure and strong for Parts are the last in judgments. 3 The lord of the third house joined bodily to malefics or also by evil aspect signifies the death of siblings, and their destruction. But if they are joined to felicitous stars or their aspects, they proclaim the joy and happiness of the siblings. The first triplicity lord of the third house in the Ascendant signifies that the native is first bora of his mother. And if it is in the tenth or fourth, he will likewise be the first, or the fourth child. And if it is in the seventh house, he will be the first, or the seventh child.4 If the lord of the house of siblings is in the Ascendant, it signifies that the native for whom you make a judgment is the first born, or only son. And when between the Ascendant and Midheaven there is no planet, it signifies in a similar manner that the native is the first born, and if there are any other siblings after him, they will be destroyed, or that the native himself will be elder and better. Saturn or the Sun in any angle in his own dignity, or if the lord of the Ascendant is one of the

1

maxime ascendens non fuerit in Leo vel Sagittarius et luna in eisdem. I read the non as referring to both the Ascendant and the Moon. 2

Text has erunt. I have translated in the present tense. I suspect that this lowered view of Parts is probably due to the fact that in the Arabic era of astrology, the Parts were changed from being Ascendant-like points mark house systems, as was done by the many of the Greeks, to being mere sensitive points. Compare this doctrine to Omar: 3

"Therefore look at the lords of the triplicity of Mars, the first, second, and third, and you will take the strongest of these which should be the one with the most testimonies; if it is in the Ascendant, it signifies that the native will be the first of the children of that mother or the fourth. But if the lord is in the Midheaven, it signifies that the native is either the first, or the fourth, or more; and if it is in the 7th, it signifies that the native is the seventh or the 4th or the first. But if it is in the fourth, it signifies that the native is the first or fourth. And in a similar manner all of the places signify according to the quality of the place." [translation from Latin by RH.] The Latin of the above passage is found in Omar of Tiberias, Omar Tiberiadis Astronomi Praeclarissimi liber de nativitatibus et interrogationibus, ed. Lucas Gauricus (Venice: Ioannes Baptista Sessa, 1503), leaf 12 verso.

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three superior planets and is in the third house, or if the lord of the third house is one of the inferior planets in the Ascendant, it signifies being the first born. If the lord of the third, and the Part of Siblings, or Jupiter should be in common signs or in signs of many children, and fortunes aspect these with friendly reception, it signifies being the first born, and he will have good and powerful siblings. The lord of the house of siblings or the Part of Siblings combust, or the Sun in the house of siblings, or in the opposition of Jupiter signifies few siblings, and that they will be destroyed or scattered. The lord of the house of siblings in the Ascendant signifies being the first born and the native will be the only child. If the first triplicity lord of the Ascendant is joined with the third triplicity lord in the second, sixth, ninth, or eleventh houses, and some infortune aspects them or it does not aspect,1 the native will not have siblings, or if he does have them, they will die, and he himself will remain, or they will live in exile with the native alone remaining at home. The lord of the house of siblings, and the Part of Siblings in the angles, in good places, not combust, the native will have many siblings. The native will have advantage from siblings and they from him if the lord of the third house is joined to the Part of Fortune or to its lord in good places. If Jupiter and Saturn are in the house of siblings with the Dragon's Tail, and Venus aspects by square or opposition, the native will have anxiety because of his siblings. If Saturn is in the opposition of the Part of Siblings, or in the opposition of the lord of the third house, or is joined to both, or to one of them, or one of them is in the third house, especially if Mars should aspect that place and he is slow in motion, the siblings will kill him and they will have much loss. The agreement of siblings toward the native is known from the fortunate aspect of the lord of the third to the lord of the Ascendant, or from the aspect of the lord of the Part of Siblings to that same Part. Mercury joined to Mars or opposed to him makes discord among siblings. If the triplicity lord of the Ascendant is stronger than the triplicity lord of the third, that native will be more dignified than his siblings. That which is between the Midheaven and the Ascendant signifies elder siblings, and that which is between Ascendant and the Angle of the Earth [signifies] younger siblings. If the Moon is the lady of the Ascendant or of the Part of Fortune, in the third house, increased in light,2 fortunate, the native will be religious, an observer of the law, and he will profit from spiritual matters. If the first triplicity lord of the Ascendant in the twelfth or eleventh house is not a fortune, and there is some planet in these houses which is a fortune, it signifies that the native will have living

1

et aspexerit eos aliqua infortuna, vel non aspexerit... It is not clear whether in the second part of this passage the first triplicity lord does not aspect anything (as I have translated it above) or whether is makes no difference if "some infortune" aspects it or not. The former seems more plausible else why mention the "infortune"? Reading partis fortunae rather than pars fortunae. Otherwise the text would read in English, "If the Moon is the lady of the Ascendant or [if] the Part of Fortune [is] in the third house, increased in light, fortunate. . ." This is plausible grammatically, but the Part of Fortune cannot be "increased in light." Therefore, I have to assume my emendation is correct.


siblings. And if they are malefies, it signifies that he had siblings but that they are dead. The separation of the Moon from the Sun or Saturn denotes that the native is not the first born of his father. But if she is separated from Jupiter, Mars, Mercury, or Venus, it signifies that he does not have a sibling who is older than himself. And if she is void in course, it signifies the evil state of elder siblings. And if she is separated from malefies, the previous siblings will quickly die, or it signifies their destruction. If the Moon is being separated from a planet which is in its own domicile or exaltation, these will keep the older siblings well. If the Moon applies to a planet in its own domicile or exaltation, the native will have dignity and also his siblings who will come after him. If Leo is on the third house and the Sun makes the lord of the second combust, it signifies that the native will lose riches because of his siblings. Say the same if it makes the lord of the Part of Fortune combust. If the lord of the Ascendant does not aspect the lord of the third house, the siblings who are born after the native will flee from his sight, and they will be harmful to themselves and to the native. If the lord of the third is rendered unfortunate above the earth, it decrees impediments for the elder siblings. But if it is under the earth, [it will be] for those who are born after the native. The lord of the third in the first house decrees that the first sibling must be killed, or the native will be the only survivor. If there is a common sign in the third, this denotes that the native will have other siblings and perhaps from another mother. Mars on the Ascendant in the day or in the fourth, or Saturn in the night makes the native kind with respect to his blood relatives. When the signs of the third and eighth houses are [the signs] of one planet, the native's siblings will depart from life while the native is [still] living.1 Venus the first lady of the triplicity of the third house retrograde and in bad state signifies the scarcity of siblings and discord among them. If the lord of the second in the second sees2 the lord of the third, the native will have difficulties from his siblings, or because of them. Cancer3 or Capricorn rising signifies that the siblings are hostile to the native or that he will have

1

See note 3, on this page. Aspects. 3 This and the next three aphorisms are the results of the effects of signs with the same ruler. Houses occupied by such signs in Medieval Astrology are systematically considered as being connected. Typically one of these houses will be considered as a first house while the second will be the appropriate number of "houses" away from it. Later on we will encounter the classic example of this, Aries and Libra rising. Both of these cause the same planet to rule the first and the eighth. There are two examples of this on page 227, one involving Aries and the other Libra. In both cases if the ruler in question is not in very good condition, the native is likely to become the cause of his own death. In the first of these four aphorisms we have Cancer and Capricorn rising which normally places Virgo and Pisces on the third house cusp. That in turn causes Gemini and Sagittarius to occupy the twelfth. This connects siblings to the house of "secret enemies." This is the source of the meaning of the aphorism. Aries and Libra rising cause Gemini and Sagittarius to occupy the third with Virgo and Pisces on the sixth house. This connects siblings with enemies. Interestingly enough one does not normally find the sixth house connected with enemies in Arabic and later Medieval Astrology. This suggests that this aphorism precedes the Middle Ages and comes from the Greeks who did relate the sixth house to enemies. The "base state" referred to in the aphorism relates to the more common connection of the sixth house with servitude. Virgo and Pisces rising put Scorpio and Taurus on the third with Aries and Libra on the eighth which is the sixth from the third, hence siblings being the cause of their own illnesses, etc. However, it would also be reasonable to read 2

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litigation with his siblings, and yet his siblings will come to power. Aries or Libra ascending denotes that siblings will pursue the native with unfortunate hatreds, or they will be in a base state. Virgo or Pisces ascending signifies that the native's siblings will be the cause of their own illnesses, and that he will live longer than they. Leo or Aquarius ascending denotes that native's siblings will die or that they will have mutual animosities and dissensions. A good application ofthe lord ofthe Ascendant with the lord of the third signifies the concord and love of the siblings. If from the opposition, describe a multitude of hatreds. If they are conjoined, speak of stability of friendship and concord. Judge the same from the lord of the Part of Siblings. When the Part of Siblings is with1 the lord of the Part of Fortune, it signifies the discord o f t h e siblings and that one will extend jealousy toward another, and they will mutually deceive each other. But when the two lords aspect each other well, their affairs will be composed in peace. If the lord ofthe Ascendant aspects Mars the lord ofthe third by trine with reception, it signifies that the native will agree with his siblings although there is discord among his siblings which you will do well to note. For the lord ofthe Ascendant signifies the native to whom you make judgment, and for this reason he himself will conserve harmony and mutual benevolence with his siblings. The Part of Siblings and its lord signify the state of the siblings and their harmony. If they are in signs of many children, they signify many siblings; in signs of few children, few siblings. Others say that Mercury and Mars are significators of brothers and the Moon of sisters about whom they judge according to their agreement and strength. The first triplicity lord of the third house signifies elder siblings, the second the middle siblings, the third younger siblings. Therefore from the condition of these lords the quality and fortune of siblings is discerned, that is, from their application to planets which are in good places, joined to lucky or unlucky stars.

siblings as being a possible cause of the native's death. Leo and Aquarius rising put Libra and Aries on the third with Taurus and Scorpio on the tenth house which is the eighth from the third, hence the siblings will die. The reasoning behind "mutual animosities" is not so clear. Apparently by conjunction judging from what follows.


The Example o f t h e Proposed Geniture

First Conclusion: The native will not be without siblings; the cusp of the third which is sound argues [this], and a sign of many children, and its lord Mars, and also the Part of Siblings [is] sound. Second Conclusion: Yet, sterile signs in which Mars, Jupiter, and the Part of Siblings are gathered argue the scarcity of siblings. Likewise, Mercury the lord of the Part of Siblings and of the place of Jupiter, and the Sun the Almuten of these in signs of few children [argue this]. Also, the opposition of Saturn, and the square of the Sun to the tenth house attest the same. Third Conclusion: I believe that he will have two brothers because two planets, namely Mars and the Sun aspect the Part of Siblings in masculine signs from masculine signs. To this also the testimony is added that Jupiter and the Moon project their rays onto the cusp of the third house. Likewise between the Part1 and its lord there are two signs and one planet. Finally, Jupiter which pushes the Midheaven with a masculine, quadrate ray is able to add one sibling, but yet one less powerful than the native, because an application is made from the square. The same signifies rare harmony between them. Also, Venus the first triplicity lord of this house retrograde seems to agree with this. Fourth Conclusion: The debility andretrogradation of Venus the first triplicity lord of this house portends a short and weak life for siblings born before the native. Fifth Conclusion: The other siblings and those who are younger than the native will have a better status and strength. This is declared by Mars and the Moon and the other triplicity lords which have

1

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Reading partem for patrem.

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a better state of being in the figure. Sixth Conclusion: Also discord will fall between them for the significators of these siblings, Mars and the Moon, aspect each other by square. Nevertheless, the reception of the Moon and Mars will operate more remissly in this signification. Seventh Conclusion: The native will see the death of his siblings for the signs of the third and the eighth houses are domiciles of one planet. Concerning Male and Female Natives pF

We can learn the native's sex from two figures, namely, that of conception and of the nativity, and this from three places, namely, that of the Sun, the Moon, and the Ascendant, and from the planets which govern those places. For if the greater part of them are masculine,1 the native will be male. In fact it is certain that these or the greater part of these hold dominion at the time of conception are masculine for the time of conception has harmony with the time of the nativity. But if the aforesaid places and their governors2 or the greater part of them are feminine signs, the native will be female. If, however, there are as many masculine ones as feminine ones, and Venus obtains the dominion, the native will be a hermaphrodite. These are according to Ptolemy. If most of the planets, especially the luminaries and the Ascendant, are in masculine signs and degrees, the native will be male; in feminine ones, a female. Or a female having most of the planets in masculine signs will be a virago, but a male having [most of the] planets in feminine signs will be effeminate. ^WÎXAGUlCf

The Example of the Proposed Geniture The Sun in a masculine sign, the Moon oriental of the Sun, Jupiter in the Ascendant oriental, Mars the Almuten of those places in a masculine sign show that native would be male. And because everything is in a sign of one figure, they signify that the native is alone without another.

1

By sign apparently judging from what follows concerning females. See page 48, note 1.


Table of Masculine and Feminine Degrees1 Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces

7 7 17 2 5 7 5 4 2 8 9 10

0 0 0 0 0 0 0 0 0 0 0 0 M

12 19 23 7 7 22 10 10 5 12 12 20 M

F

22 0 0 12 26 30 28 19 23 30 30 30

16 30 30 10 15 24 21 12 12 19 19 23 F

30 0 0 18 30 0 30 27 30 0 0 0

0 0 0 20 0 0 0 30 0 0 0 0 F

M

0 0 0 27 0 0 0 0 0 0 0 0 M

0 0 0 30 0 0 0 0 0 0 0 0 F

Concerning Twins 2 In a similar manner it is necessary to consider here the aforesaid three places of the Sun, the Moon, and the Ascendant concerning twins. For if all of these places and their lords, or the greater part of them occupy bicorporeal or common signs, the native will beget twins, and in so far as the greater part of the signs of the aforesaid three places are bicorporeal, and also most of the planets which have dominion in those places, especially if Mercury is the dispositor of said places and has an aspect with most of them, in accordance with this the native will also give birth to many children. Moreover we gather the kind3 of natives from the place of the Sun, the Moon, and the

1 The title of the table is not in the original text. This table is very different from most such tables including the one given in the Opusculum. I have no idea what the source of this table is. I have appended the table from Bonatti which is more according to the tradition.

Table of Masculine and Feminine Degrees Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagitt. Capric. Aquar. Pisces

8 5 5 2 5 8 5 4 2 11 5 10

mas. fern. fem. mas. mas. fem. mas. mas. mas. mas. mas. mas.

5 6 11 6 3 4 10 10 3 8 10 10

fem. mas. mas. fem. fem. mas. fem. fem. fem. fem. fem. fem.

6 6 6 2 7 8 5 3 7 11 6 3

mas. fem. fem. mas. mas. fem. mas. mas. mas. mas. mas. mas.

7 4 4 2 8 10 7 8 12

fem. mas. mas. fem. fem. mas. fem. fem. fem. 00

-

4 fem. 5 fem.

4 3 4 11 7

mas. fem. fem. mas. mas. 00

00

--

6 mas. 00

4 fem. 00

--

-

00

-

3 mas. 5 mas. 6 mas.

00

--

00

--

00

--

00

00

--

-

2 mas. 2 mas.

3 mas.

~

3 fem. 00

-

Bonatti, Tractatus secundus, chapter 22. 2 This goes here because of Ptolemy, but the material is more suitable with regard to children. genus. *

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Horoscopus. 1 For if the three aforesaid places are found in masculine signs, and masculine stars advance testimony, namely, Saturn, Jupiter, and Mars, males are born. Moreover, if Venus is placed in a feminine sign and is joined to the luminaries and the Horoscopus, twins of the female sex are brought forth provided that double-bodied signs possess the aforesaid places. When, however, the three aforesaid places are not bicorporeal but only two, then it is necessary to inspect the degree of the Midheaven. If it is a bicorporeal sign, then the native will beget more than two according to the disposition of the planets with which the aforesaid places are joined. If Saturn and Mars are found in the aforesaid places in bicorporeal signs, three males are born. In the geniture of the three females, however, it is necessary that the Moon, Venus, and Mercury stay feminine in the aforesaid places. In the geniture of two males and of one female it is proper that Saturn, Jupiter, and Venus should be in those places. Also two females and one male will be born when Venus, the Moon, and Mars are in those places. But these matters are more easily known from the figure of the conception. Therefore, according to this method in which a woman gives birth to more than two children, it frequently happens that those who are born do not escape from death, [from] impediment of the body, or [from] injury to limbs. These are according to Ptolemy. The Teachings and Aphorisms of Others When Saturn and Mars are in a common sign, the mother produces in one birth two or three males or two males and one female. When Moon, Venus, and Mercury are in bicorporeal, feminine signs, the mother will give birth to three females, or two females and one male. The Sun, Moon, and Ascendant and their lords in bicorporeal signs, or the greater part of these [in bicorporeal signs], the native will have twin siblings in one birth. The lord of the sign of the Part of Children in a double2 sign, if there is a double sign on the fifth house,3 and the Moon is in a double sign, if they4 [also] aspect the Moon and Mercury by some ray, or are with them,5 twins will be born. If the Moon is with Mercury or Jupiter, 6 and the Sun applies himself to another star, if they aspect each other from double signs, twin infants will be born. Jupiter and Mercury in the first house in a double sign, the Moon in any cardine,7 if the Sun is joined to any star in the sign in which he is [located], or to two planets in genitures, there will always be twins provided only that one of the malefies does not apply from a superior place. But if either of the infortunes aspects from the Midheaven, the one first conceived will die at birth or will not

1

Ascendant. That is, double-bodied or bicorporeal. Or "in the fifth house." It is not clear whether or not it is requred that the cusp be in the double-bodied sign or merely that there be a double-bodied sign somewhere in the house. The Latin in also means 'on'. Presumably the lord of the Part of Children and the fifth house cusp. Reading cum eis for cum ea. Jupiter and Mercury figure prominently in the births of twins because between them they rule all of the doublebodied or common (or mutable) signs. Jupiter rules Sagittarius and Pisces and Mercury rules Gemini and Virgo. Although we now apply the term 'cardinal' to signs, in Latin astrology from Maternus forward, a cardine is one of the angles. I have the left the word as 'cardine' in to leave the possible ambiguity in place. 2


complete his rearing. Moreover, if the Moon is not in a cardine, nor in a double sign, but Jupiter and Mercury are in a double sign in the first house, and the Moon or the Sun is being joined with some star, twin infants will be born. Concerning Monsters If the two luminaries are cadent from the angles and do not have agreement with the place of the Ascendant, and there are infortunes in the angles, such a one who born will be base, a pauper, an exile, and be of completely altered stature.1 When the governor2 of the Conjunction or Opposition preceding birth, and the governors of the places of the luminaries in the nativity, and of the place of the Moon 3 and of the Ascendant of the nativity, or the greater part of these do not aspect the place of the Conjunction or Opposition, and along with this there are infortunes in the angles, and both luminaries are cadent from the Ascendant or do not aspect it, the native will be one of a completely altered making. Moreover, if these things are so, and the luminaries should be found in quadrupedal signs, or signs of wild beasts, and there are infortunes in the angles, the native will not be from among mankind, especially if the fortunes do not have testimony with the luminaries by aspect. But if the infortunes testify to these, the native will not be a domestic animal but will be of the nature and appearance of that animal in the sign of which the luminaries are [found] such that in the sign of Pisces the native is born with the form of a fish. Moreover, Jupiter with Venus if the luminaries testify, the native will be like unto domestic animals such as dogs and the like. If Mercury testifies to these, the native will be like animals which men use, chickens, cattle, pigs, etc. Moreover, if the luminaries are in human signs with all of the rest disposed as previously, they signify that the native will be like men or be from among those animals who dwell with men, but yet of an unusual form. If an infortune is in the angles in quadrupedal signs, the native will be born with more than two feet, or he will have feet of a different form than the feet of humans, and his body will be transformed. If, moreover, no fortune testifies in the aforesaid places, namely, those of the luminaries and the Ascendant, the native will not speak, [will be] irrational without any intellect, and his make-up will be truly and completely transformed. If Jupiter and Venus testify in the aforesaid places, that native will be honored; he will speak much on laws, he will be a soothsayer, and he will be a hermaphrodite, that is, according to a figure denominated4 by Venus and Mercury. If Mercury bears testimony in this transformed make-up, the native will be an interpreter of dreams and from this will be his livelihood, except that he is deaf and his upper teeth will fall out at once. But in other matters he will have an agreeable nature except that he will be sly, and a deceiver of men. These are according to Ptolemy.

1

2

staturae

permutatae.

See page 48, note 1. There is a curious redundancy here. The Moon is one of the luminaries, but its place is referred to again along with the Ascendant. There is no ambiguity about this in the Latin. 4 denominata. It is not clear what it means for a figure to be "denominated by Venus and Mercury," unless it simply refers to the fact that Venus and Mercury supposedly designate hermaphrodites. 3

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The Teachings and Aphorisms of Others Saturn, the Sun, the Moon, and the Dragon's Head in the same degree in the Ascendant, the native will be a hermaphrodite. 1 The three triplicity lords of the Ascendant cadent, also the luminaries cadent, likewise the lords ofthe places of the luminaries, and the place ofthe Conjunction or Opposition preceding the nativity and its lord, all of these cadent, the native will not partake of anything, or he will not be a human being, but will be a monster such that he will have an appearance which is beyond human nature. If the Luminary Whose Is the Authority is unfortunate in the Angle o f t h e West, or if planets which cause misfortune aspect it from the Angle of the West from the square or opposition, the native will be born semi-living (or as I have found) just a piece of flesh which the philosophers, however, call the Physician's Mill, a fleshy mass.

1 This cannot be a common occurrence because what is being described here is a eclipse of the Sun conjunct Saturn exactly in the rising degree. This is one of those aphorisms that is based on something so uncommon, one wonders how the interpretation was derived unless perhaps there was a single such chart that was considered notorious.


Chapter Four: Concerning Those Who Have Not Grown. f one of the luminaries is in an angle and associated with it is an infortune either in the same degree in longitude only or in longitude and latitude, or it aspects it in an isosceles figure, and none of the fortunes is associated with it, the native will not live but will die at once. A figure becomes isosceles, for example, [if] the Sun is on the Ascendant, the Moon on the Angle of the Earth, and the infortune on the angle of the seventh house which aspects the Sun by opposition and the Moon by partile square aspect in the same degrees. If the infortune is not in an isosceles figure but the places of the luminaries are in the projection of rays or the aspect of an infortune, or [it is such] that infortunes ascend and apply to the luminaries, and there are two infortunes impeding one luminary, or both luminaries, ascending toward both luminaries or toward one of them, or standing in the opposition of one or both, or [it is such] that one of the infortunes is in the opposition of the luminaries, and the other ascending toward the place of a luminary, the native will not have life. To ascend toward a luminary is to place itself at the angle in which the luminary was, but the projection of rays (that is, not conjoined to the degree) is such that there are yet a few degrees between them with respect to the orb of light. If infortunes harm the place of the Ascendant, and the luminaries, and the luminaries are with infortunes in the cardines applying to each other by conjunction, the Sun to Mars, the Moon to Saturn, or from opposition, Saturn to the Sun, Mars to the Moon, and infortunes are the governors of these places, especially if both infortunes, namely, Saturn and Mars, corrupt both luminaries by the opposition ray, or by conjunction acording to degree, with the infortunes standing in the angles, the infants are born dead or semi-living. When fortunes come to the aforesaid places, or project their rays, and the rays of a fortune reach to the preceding degrees, the native will live according to the quantity of degrees which are between the luminary or Hyleg and the nearer infortune. For if the injury from the infortune will be strong,1 the degrees of the distance of these will be hours; if middling, they will be days; and if weak, they will be months. But if the rays of the infortunes reach to the preceding degrees, but those of fortunes to the succeeding degrees, the native will live and grow. Moreover, the preceding degrees are those which rise first by the motion of the primum mobile. When the infortunes will be elevated above the fortunes having a mutual association in the figure, the native will be an imbecile and have a miserable [humoral] complexion.2 But if the fortunes will be elevated, the native will not be reared by his own parents but by strangers. And if either of the infortunes should rise equally with the Moon or apply to her, and the other infortune sets, the native will be reared by his parents because of the Moon's having victory over the infortune. Moreover, when one of the luminaries occupies the west making a figure with two infortunes, or by means of several modes, semi-living infants are born or [those] like a lump of flesh, or ones having an incomplete creation. Wherefore, with a luminary being in the west if either

1

The reason for the use of the future tense here and in the following passages is due to the fact that we are not considering the placements of the infortunes as they are at birth but rather how they will move as the world rotates on its axis. These represent primary directions in the making. 2 'Complexion' here is meant in the technical astrological and medical sense of the native's physiological and psychological composition.

74

'

Chapter Four: Concerning Those Who Have Not Grown.

of the infortunes is elevated, the native will not be reared,1 nor will he have life according to the aforesaid rules. These are according to Ptolemy. The Teachings and Aphorisms of Others

You should look at the degrees which are between the Hyleg and an infortune, without doubt degrees of the same longitude and latitude, if these are equal and from the same degree2 of heaven, or with the Hyleg standing with one of them, the native will not live a space of twenty-four hours. If, however, the degrees of latitude are not equal, and infortunes [are] placed outside3 of the ecliptic, but fortunes [are placed] on the ecliptic in the same degree4 of longitude with infortunes, their harm will be middling. Moreover, if the longitude and latitude of both are different degrees, it will be weaker. Moreover, if they are in different degrees5 of heaven, in the same sign [but] of different degrees with a fortune holding the middle,6 the native will receive years of rearing and life provided that the rays of the infortunes are projected to the degrees7 preceding the luminaries but the fortunes to the succeeding degrees. The significators of rearing are the Ascendant, its lord, its triplicity lords, the Part of Fortune, its lords, the Sun, his lord, his triplicity lords, and the place of the Conjunction or Opposition preceding the nativity. One has knowledge of rearing according to the triplicity lords of the Ascendant just as from the radix; for the first lord has the first third [of rearing], the second lord the second third, and the third lord the third and last part of rearing. You will have knowledge of the life of the native from the lords of the triplicity of the Luminary of the Sect8 just as from the radix. With the nativity at hand consider chiefly the triplicity lords of the Ascendant, and according to them speak of a good or bad rearing, and this in that part of rearing which is signified by such a

1

'Reared' here means specifically weaned from the mother's breast. The phrase "not reared" or its equivalent here and throughout this translation means not living long enough to be weaned. Or part. The context does not make the correct reading clear. Reading positae forpositi. partem. 5 partibus. fortuna medium tenente. The precise meaning of this is not clear. partes. luminaris conditionarii.

75 ' Chapter Four: Concerning Those Who Have Not Grown.

triplicity lord.1 The triplicity lords of the Luminary of the Time 2 in the first, tenth, eleventh, or fifth house signifies an easy and good rearing; if in the seventh, bad, difficult, and laborious. If the degrees of the Ascendant, and the Luminary of the Time are damaged, the native will not be reared unless the triplicity lords3 are sound and firm in the angles. If the Moon has been rendered unfortunate in the Ascendant, the native will not be reared. If the Moon is in the fourth house joined to an infortune by square or opposition, the native will not be reared, and the mother will be in danger, or perhaps she will die. The lord of the Ascendant combust, the native will not live eight days. A conjunction of many planets in the Ascendant does not signify [successful] rearing. Concerning Natives Who Are Born Dead4 The triplicity lords of the Ascendant and of the Sun cadent from the angles and an infortune in the Ascendant [is] such that the native's strength is inclined to ill health. The Moon placed in the west not having the aspect of a fortune and [it is such] that an infortune is in an angle, the native is indeed born but will not live one hour. If the Moon is in the square of infortunes, and another infortune aspects the Ascendant, the native will not have life. If the sign in which there was a Conjunction or Opposition preceding [the nativity], the Alcochoden, the lord of the bound of the Sun and Moon, and of the Ascendant, and the triplicity lords of the Sun by day, and of the Moon by night, and also the Part of Fortune, all are rendered unfortunate, the native will not go forth from the mother's womb alive. All of the planets in the sixth or twelfth house, if the lord of the Ascendant does not aspect, the native will not enjoy vital breath. The Moon with Mars in the Midheaven with some5 of the aforesaid conditions, and especially if the triplicity lords of the Ascendant and the Sun are infortunes, the native will go forth [from the womb] dead and piecemeal.6 The Moon and Mars in the Ascendant, and Saturn in the west, the native will go forth [from the womb] dead, this [is true], however, if fortunes do not aspect the Moon. The Moon in the west with Mars and Saturn in the Ascendant and in some of the aforesaid conditions, the native will not live through one whole day.

1 These last three aphorisms introduce a distinction which I have not seen elsewhere, that the triplicity lords of the Ascendant indicate three phases of rearing whereas the three lords of the light which is in sect indicate the thirds of the life as a whole. Usually no such distinction is made between the triplicity lords of the Ascendant and the light in sect. Both are usually given to the life as a whole in the Arabic-Latin tradition.

2

Another term for the Luminary of the Sect. Presumably of the Ascendant and the Luminary of the Sect. These next four sections correspond to the four categories of life expectancy found in Omar, Bonatti and other medieval astrologers although methods presented here are less orderly and not as sophisticated. See Appendix IV for translations of the passages from Omar and Bonatti that describe these methods. 5 "Some" as opposed to "all." b frustatim. Yes, that is what it means and this is the only interpretation. 4

76

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.

Concerning Natives Who Do Live but Are Not Reared

When the greater part of the triplicity lords signifying these matters is found rendered unfortunate in cadents from the angles, [the native will be born alive but will not be reared].1 Likewise, if the Moon is conjunct Saturn in his triplicity,2 or aspects Saturn by square, the native will live for a while, and the native will have a bad rearing. However, the same conjunct with the Sun and Mars decrees a short life for the native. If the Moon is placed between the two infortunes with a fortune not aspecting, the native will live a little while, also understand this concerning unfortunate fixed stars. The Moon with the Sun in one degree and Saturn aspecting them by square or opposition, the native will not be reared. The Sun and the Moon in one degree, the native will not live for two hours. The application of the lord of the Ascendant to the lord of the eighth house shortens life and hinders rearing. If a fortune does not aspect the Moon in the opposition of Mars, the native will have a weak rearing, and a short life. The lord of the Ascendant, and the lord of the places of the Sun and Moon, and the Part of Fortune under the beams, the native will be of short life. The Head of the Dragon of the Moon, and both infortunes 3 in the fourth house from the Ascendant, the native will not be reared. Saturn in the Ascendant, Mars in the seventh house, the native will live a little while, and he will have misfortune until he dies. When the infortunes aspect each other by opposition such that one is in the Ascendant and the other in the west, and the Moon in the Midheaven or in the west, the native will not live long. Saturn in the east, and the Moon in the west, the native will live a little while, and he will be base. Saturn in the east, and Venus in the west, the native will live a little while with some of the aforesaid matters added [to this indication]. Note that the great strength of the rearing is through the lords of the triplicity of the Ascendant and the Sun in these matters which have been described. Concerning Those Who Born and Reared but Who Do Not Attain to Old Age These are those who have the aforesaid significators partly in prosperity and felicity with respect to life, and partly cadent and infelicitous. For this reason one who judges should be prudent and skillful. Beyond these factors which have been described look at the divisor of life.4 If it is in a good place, it signifies the native's staying in this world, and the goodness of his rearing.

1

The bracketed words are not in the text but clearly are derivable from the section heading. We do not quite know whose triplicity although it is probably Saturn's. While the Head of the Dragon, or North Node of the Moon is usually regarded as benefic, it is also said to intensify malefies when near them. See the Opusculum near the end of Part II, Canon II. We do not know this term for certain but it may be the bound lord of the Ascendant. 2

77 ' Chapter Four: Concerning Those Who Have Not Grown.

If Jupiter is in the Ascendant or aspects the Ascendant by trine, the native will be reared well. Jupiter in the angles or succedents, and Venus free from the infortunes, and from retrogradation, and combustion, aspecting Jupiter, the native will live and be reared. Venus in the Midheaven in the place of a fortune, or in the fourth house from the Ascendant, signifies the excellence of the rearing. Concerning Those Who Live, Are Reared, and Who Attain Old Age These persons have the significators which we have described strong and firm in the angles, and free [from impediment], not cadent from the angles. Add that the Alcochoden should be strong and stable, not involved with malefies, but separate from them. The Alcochoden will give the greater years. The Moon in the Midheaven in the aspect of fortunes, and the infortunes cadent from her, the native will live for a long time. Fortunes in the fourth from the Ascendant, the native will attain to old age and his death will be in great state. The Sun in the Ascendant or the Midheaven such that infortunes do not aspect him, the native will live for a long time. Venus in the Ascendant made properly fortunate, and the infortunes cadent from her such that Jupiter aspects her with an excellent aspect, with the triplicity lords of the Ascendant made properly fortunate, the native will have a long and happy life. Mercury, Venus, and the Sun aspecting the Moon, the native will have a long and healthy life. The Part of Fortune or its lord oriental in the Ascendant beyond the rays [of the Sun], if an infortune does not aspect it, the native will be of long life, and be named a lord. There are those who only consider the degree of the Ascendant and its lord, the triplicity lords of the Ascendant, the Luminary of the Time, and the triplicity lords of the luminary. For example, in our proposed diurnal geniture, the degree of the Ascendant is sound, and in the Ascendant is a fortune, namely, Jupiter even though retrograde, and in the same place are the sextile rays of the Moon, the Sun sound and strong, the Moon and Mars sound; all of these signify rearing. The Moon, which is the first triplicity lord of the Ascendant, signifies that the third of the rearing was sound. But Venus, the second triplicity lord, is infirm and weak. This signifies that the second third of the rearing is weak. Saturn, the third triplicity lord is fortunate. This signifies that the third part of the rearing is fortunate. Again, the triplicity lords of the Sun, the Sun, Jupiter, and Mars, signify a middling livelihood. See the rest of the space of his life in the treatise on revolutions.1

1

78

This is in Book III which will be part of the second volume of this translation.

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Chapter Five: Concerning the Form, Figure and Constitution of the Body. n this matter one must generally observe the eastern horizon and its dispositor, and the planets which are in the first house. Also, one must particularly observe the Moon and dispositor of her place, likewise, the fixed stars which ascend together with the rising image of heaven. 1 For, it is customary that every shaping and image of the body be considered from the commixture of these. Indeed, since the stars which are dominant possess the foremost properties, the properties also of the individual places are adjusted to these. Indeed this is generally so for such is the nature of the stars.2 Saturn3 - For example, if Saturn is oriental, it tinges natives with a darkish color but makes the body well put together, the hair black and curly, the eyes large, but the stature middling with a constitution chiefly of the moist and the cold. This same planet occidental is reported to bring about dark, subdued,4 and small natives, flat hair and baldness, not badly put together, dark eyes, a constitution chiefly of cold. Jupiter - If Jupiter, lord of the places mentioned, is oriental, it renders the natives shining and well-colored, endowed with [a] moderate [amount of] hair and dark eyes, venerable with an elegant largeness of stature, in whose constitution heat and moisture predominates. But occidental, Jupiter also allots lightness [of complexion] but less becoming, slack hair, and also bald temples and forehead, a middling stature in a constitution abounding in moisture. Mars - Mars when oriental mingles a white color with red, makes natives tall and well composed, [with] azure eyes, rather solid natives,5 [with] middling hair, [and] a constitution chiefly of hot and dry. But occidental, Mars causes natives who are ruddy, [having] middling statures, with small heads,6 with thin, red, and slack hair, in whose constitution dryness is dominant. Venus - Venus has the same effects as Jupiter except that she adorns the body more with beauty and grace, and with a certain womanly elegance, and she renders the body more plump, 7 and delicate. Moreover, Venus peculiarly makes an appearance with a certain, more intense comeliness.8 i 1

This is a reference to the constellational image rising with the Ascendant. This demonstrates an awareness that the tropical signs of the zodiac and the constellational images are separate classes of entity. This passage is a bit obscure but seems to be saying that the properties of the planets and stars take precedence over the nature of the signs in the houses in determining the effects. These planetary names used as headings are not in the original. compressos. This could also mean something like 'of compact stature', but the word 'compact' is not one of the usual translations given in the lexicons. 5 crassulos. parvis capitibus. Ptolemy in Book III has 'small eyes' here. Tetrabiblos, trans, Ashmand, 101, Tetrabiblos Book III, trans. Schmidt, 48. succidum. Actually this word is the precise equivalent of the Yiddish and American slang 'saftig'. While this is certainly appropriate to Venus, what Ptolemy actually says here is, "and on its own it makes the eyes rather blue with comeliness." Tetrabiblos Book III, trans. Schmidt, 49. Tetrabiblos, trans. Ashmand, 101, has "of an azure tint."

97 ' Chapter Five: Concerning the Form, Figure and Constitution of the Body.

Mercury - Mercury [when] oriental makes natives who are a little more pale, [having] an average, [well] composed stature, with small eyes, average hair, in whose constitution the hot is dominant. Occidental, Mercury allots likewise a pale color, but also in addition moisture1 and thinness, deep-set orbs of the eyes, and a goat-like appearance, reddish natives in whose constitution dryness is dominant. Sun and Moon - The powers and nature of these planets individually give support in the configuring of natives, but the Sun [supports] a manner more full of dignity and having a good composition. But the Moon, especially when these stars separate2 from her, in general adds something to elegance and strength, and renders the constitution a bit more moist particularly by reason of her light.3 In addition, when these stars are morning stars, and when they appear [from the Sun's rays], they render bodies large; in the first station, robust and strong; retrograde, unseemly; in the second station, weak; but when they are hidden,4 they cast [natives] down to ultimate humbleness, and they expose them to enduring evil and misery. Among these considerations it is also held that the properties of the places of these planets also bring much influence to bear upon the form as well as the constitution of the body. Furthermore, the quadrant from the vernal equinox up to the summer solstice renders natives well colored, large, well composed, with an elegant appearance in whose constitution moisture and heat are dominant. The following quadrant from the summer solstice to the autumnal equinox [gives] natives with a tolerable color, and agreeable stature, well composed, with dark eyes, sometimes stout, [hair] a bit curly, having a hot and dry constitution. The quadrant from the autumnal equinox to the winter solstice makes natives pale, thin, restrained, humble, moderate hair, with beautiful eyes, having a chiefly a cold and dry constitution. From here of what remains of the circle up to the vernal equinox gives natives who are somewhat pale, with an unseemly stature, slack and thin hair, not well composed, in whose constitutions cold and moisture is dominant. Moreover, particularly those signs which have a human form, whether in the zodiac or outside of it,5 make elegant bodies and seemly figures. But those signs which are different from this form,6 fashion bodies according to the property of their own forms. And, as it has been handed down by

1 This seems to contradict the reference to dryness a bit further on as the dominant quality and is also not mentioned by Ptolemy. Tetrabiblos, trans. Ashmand, 102, Tetrabiblos Book III, trans. Schmidt, 49.

7

defluunt. This literally means 'to flow away' but this is the usual Latin expression for aspectual separation. The Latin precisely corresponds in meaning to the Greek apporoia. Ptolemy makes it clear here that this refers to the phase of the Moon and the qualities associated with each phase. Tetrabiblos, trans. Ashmand, 102, Tetrabiblos Book III, trans. Schmidt, 49. 4

By the Sun's beams. Where at the begining of this section we saw an apparently clear distinction being made between signs and constellational images, here we have a clear example of the confusion of the sidereal constellations and tropical signs. Of course in Ptolemy's time they coincided closely, but by Schoener's they were rather far apart. In the strict sense of the word, if one is a tropicalist, there are no signs outside of the zodiac, only constellations. This confusion definitely stems from Ptolemy who also referred to the constellations as zoidia, at least in this instance. See Tetrabiblos Book III, trans. Schmidt,50. 6 That is, not of human form. ' 5

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Chapter Five: Concerning the Form, Figure and Constitution of the Body.

a certain person,1 they render the same parts o f t h e bodies similar to their own parts2 in greatness, smallness, strength, weakness, elegance. For instance as an example, Leo, Virgo, and Sagittarius cause largeness; Pisces, Cancer, and Capricorn smallness. Likewise, the upper and prior portions of Aries, Taurus, and Leo make parts more well put together, the posterior portions less so. Contrariwise, the posterior portions of Sagittarius, Scorpio, and Gemini makes parts greater, the prior portions lesser. In the same manner, Virgo, Libra, and Sagittarius render bodies harmonious and elegant, [while] Scorpio, Pisces, and Taurus [render bodies] disharmonious [in appearance] and not very elegant. And let a similar plan be indicated with respect to the other signs. However, having considered and weighed all of these, its comes together to make a conjecture about the collective properties of both the form and constitution of the body. These are according to Ptolemy. The Teachings and Aphorisms of Others

The form of a native is judged with difficulty because of many forms of causes which come together, namely, from progenitors. For the similitude of parents must be attended to up to the seventh generation. Likewise, [there are causes] because of clime, province, the place of birth, because of the colorations of the fatherland, and education. Likewise, [there are causes] due to food and drink, and customs. First of all, look at the degree of the Ascendant of the nativity, for it is itself the significator of the native's body. You will make note of the form and constitution of the Ascendant degree separately4 [from the other factors]. Second, consider the Almuten of the Ascendant for it is itself the significator of the face. Look also at the sign in which it is and at whatever each may signify. You will also make note [of this] separately. Third, look at the place of the Moon of the nativity for she is also herself the significator of the native's body; make note of the form and constitution of her sign apart separately. Fourth, see whether there is any planet in the degree of the Ascendant exact to the degree, especially if it has any dignity in that position. If it is not in that position to the degree but it is in that position according to the moiety of its orb, or [it is such] that it projects rays to that position according to the moiety of its orb, because if it is so, that planet will itself be a principal significator of the form of the body yet mingling it together thoroughly with the form of the Almuten of the

2 3

Ptolemy. That is, the signs makes the parts of native like the parts o f t h e image in the sign. The Part of Spirit. ad partem.


Ascendant and the place in which the Almuten is [located]. Consider also principally the Ascendant, especially if the Almuten of the Ascendant should aspect the Ascendant, and you will judge from the principal planets which have prerogatives in the signification of the form of the body combining the place of the Moon and of the other planets which aspect said places. Fifth, consider the image of heaven with the fixed stars rising with the degree of the Ascendant, or also the fixed stars which are with the Almuten of the Ascendant increasing and remitting their forms as is fitting. Sixth, also look at the quarter of the year in which the native was born. For if it is the spring quarter (Aries, Taurus, and Gemini), this is in aid of beauty and becomingness of form, and inclines toward the sanguine constitution. And if the significators of form should be found in these signs, (or also in the signs of the quarters which follow),1 they signify according to their form. If in the summer quarter (Cancer, Leo, and Virgo), it makes for great eyes, much hair, large limbs, and inclines toward the choleric complexion. If in the autumnal quarter (Libra, Scorpio, and Sagittarius), these signs give a becoming form, middling stature, a color like honey, thin natives, modest, ample shoulders, middling in hairiness; the melancholic humor predominates in these natives. If in the winter quarter (Capricorn, Aquarius, and Pisces), these signs make for the goodness and becoming quality of the form, and the color of the native verges toward darkness; but [there is] a temperate quality, sparse and straight hair, and a good fitness of limbs. The phlegmatic humor predominates in these. And because each sign, and each planet possesses particular and determinate descriptions of forms, we will speak concerning these individually in the following aphorisms. Concerning the Forms of the Twelve Signs Aries2 — When any of the aforesaid significators or places is in Aries, with respect to the figure [of the body] it signifies a long neck, short legs, an aspect inclined downward,3 much curly hair, tending toward paleness. Taurus — Taurus gives an ample, long, and elevated forehead in the manner of a bull, nostrils with ample openings, great eyes, a thick and stout neck, erect hairs, large eyebrows, a medium voice with some roughness. The beginning of Taurus causes the native to tend toward stoutness, not well proportioned in the harmony of the limbs with respect to each other, and the end [of the sign tends] toward a thinness not well proportioned in the harmony of the limbs with respect to each other. Gemini — Gemini makes natives who are well proportioned in their limbs and their position, of middling and tempered stature, a [properly] human form of face, having an ample chest; there is a proper arrangement in the arms, having a weak body, and a subtle wit. The beginning of the sign makes the body tend toward thinness, but the end toward stoutness; [the native] has a good and fine voice.4

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1

2

I.e., the same principle should be applied to the other quarters whose descriptions follow.

This and other sign headings are not in the original text. inclinatum aspectum. It is not clear whether the manner of looking is downwardly inclined, or the appearance is downcast. 4 This reference to voice is lumped with the end of the sign, but all of Gemini is usually assigned this quality. 3


Cancer — Cancer gives natives of a humble stature, the upper limbs thicker than the lower ones, having a large belly, crooked teeth, small eyes, large eyebrows, curly and disarranged hair1 tending toward black, large shoulders, a remiss voice.2 Leo — Leo gives a large, yellowish body, a large chest, the upper limbs thicker than the lower ones, quick in motion, strong, having great anger, slender legs, with a sharp aspect, a sonorous voice, and much hair of a yellowish color. Virgo — Virgo gives rather tall bodies, middling in regard to stoutness and thinness, inelegant in the proportion of the limbs. Libra — Libra makes persons of fine form, well-tempered in the proportion of their limbs, middling in fleshiness and stature, with a pale face [but] dark in the remaining part of the body. Scorpio — Scorpio [gives] small eyes, a small face, much hair, large legs, large feet, agile in motion, and poorly proportioned limbs. Sagittarius — Sagittarius [gives] a large weak body, a yellowish coloring in the face, a long beard, [and] fine hair; the native will be more handsome from the rear side than from the front; [there will be] a large belly. The first half of Sagittarius makes the body well proportioned; [the native will have] a fine voice. Capricorn — Capricorn signifies a small body, slender legs, having a weak and dry body, a long face in the likeness of a goat, a thin and acute visage, much hair and medium voice. Aquarius — If Aquarius is the sign that signifies form, one side of the body will be longer than the other, or at least one leg longer; the native himself will be well-tempered in proportion of limbs, having a fine voice. Pisces — Pisces gives round eyes, a large face of pale color; there will be a blemish on the figure [of the body], a moderate voice, disproportioned in limbs, a small body. Concerning the Forms of the Seven Planets Saturn3 — Saturn alone as the principal significator in the disposition of the native's body makes a native who has a squint or spot on his eye, [gives] large eyes, a long face of base aspect, and feet having curvature and fissures. If Saturn is oriental, it makes the native cold and moist. If occidental, it makes the native cold and dry. Therefore, Saturn as the sole dispositor oriental with respect to both the Sun and the figure, or only with respect to the Sun, signifies a native of a honey-like coloring, moderate with respect to stoutness, having black hair on his head, a middling body, middling eyes, thick hair on the chest; the native will be of a moist complexion. If Saturn is occidental, it signifies

1

2

capillos diversos et crispos. One of the "mute" signs. This and the other planet headings are not in the original text.


a dark, small, lean body having straight, sparse, and black hair, and he will be melancholic, especially if Saturn is well-disposed. However, if he is badly disposed, it signifies a worse form [of body]. Jupiter — Jupiter as the sole dispositor of the body signifies a pale man, but a little yellowish, having large eyes but small pupils, even hair, and a good appearance, a moderate disposition ofthe flesh, having a face of high, rounded prominences; 1 he will be of a temperate stature. If Jupiter is oriental, the native will be sanguine. However, if he is occidental, the native will be more handsome; he will have average eyes; he will be bald on the forward part of the body; 2 he will have straight hair, a middling body; moisture will be predominant in him. And if oriental he will have a mark on the right foot, but if occidental, he will have the mark on his left foot which rarely fails. And if Mars shares with Jupiter in some manner there will be in him a whiteness with some redness, and his eyes will be somewhat larger. If the Sun should share with Jupiter, he takes away some o f t h e whiteness of Jupiter, and the native will have a proper stature, and some filthiness of hair, and a bit of yellow in the eyes. If Venus should share with Jupiter, the native's color declines to darkness, with a handsome stature, a round face, and more handsome eyes. If Mercury should share with Jupiter, the color of the native deviates little from that color which Jupiter [alone] imposes, with a face somewhat higher [than average] and somewhat longer,3 and a nose [likewise],4 and becoming eyes5 which are not completely black, with a black and sparse beard, somewhat long fingers, a slender body, a middling stature, and thin lips. If the Moon should share with Jupiter, the native's color will not be truly white but mixed with some redness, handsome eyebrows, not completely dark, and one greater than the other, a round face, and a middling stature. And if in all ofthe aforesaid Jupiter should be impeded, it will be the contrary of what we have said, and as much as the nature of the planets is more unfortunate, that much will the native's form be the more disagreeable. Mars — Mars, the sole dispositor of the body, oriental both in relation to the Sun and in the figure,

1

pomellorum faciei altorum. We have run into this expression before. See Montulmo, "Concerning the Forms of the Planets," where the following note occurs. "Clearly an idiom of some sort. It could refer to a face made up of large round areas or made up of knobby areas. It is not clear which, although the faces of Porky Pig and W.C. Fields come to mind." Montulmo Part 2, 35 n. 3. 2

Here, as in the corresponding passage of Montulmo, the word for 'body' is used instead ofthe more obvious word for 'head'. Montulmo Part 2, 35 andn. 6. Ptolemy has 'head' here. Tetrabiblos Book III, trans. Schmidt, 48. But seepage 90 below where 'head' is used. 3 facie semilevata et semilonga. The two adjectives, semilevata and semilonga, are undocumented forms. Bonatti in Tractatus IX uses the same words but his text suggests that semilonga relates to the forehead, i.e., a high forehead but not too high, and longer than average but not too long. Bonatti has the following: frontem semilevatam, faciem semilongam, "a somewhat high forehead, and somewhat long face." Bonatti, Incipit tractatus de nativitatibus (Tractatus Nine^, Pars tercia,chapter 6, De partcipatione mercurii cum iove. This is suggested by the Bonatti passage. The Schoener here does not make sense otherwise. It simply states that the native has a nose. Not very unusual! Bonatti, passage cited in previous note. Reading oculos decentes for oculos, denies. The text actually has oculos, dentes. Bonatti in fact has in this same passage "oculi decentes non ex toto nigros." If we did not make this change the Schoener text would read, "eyes, teeth, not completely black." One would hope that one's teeth would not be completely black.

100 '


especially in relation to the Sun, makes the native of middling stature, with eyes of differing natures, much hair; in this native choler is predominant. And if Mars is occidental, it makes the native's body simply red, [and causes] a middling stature, small eyes, sparse hair with some yellowness, a round face; dryness predominates in his complexion; he will have a mark on his face or spots all over it, long teeth, a fierce visage, moderate flesh, [and] large nostrils. Some natives have yellowish eyes; he will have a mark on his foot or some injury. Some have red granules on the face, and a sparse beard. Sun — The Sun, the sole dispositor of the body and form, in the oriental part above the earth,1 signifies a good color, or a yellowish color, and a body of middle stature. And if he is in the Ascendant in a water sign, [the native] will have a temperate complexion much like the complexion of Jupiter. If, however, he is in said place in a fire sign, [the native] will have scant flesh almost as if wasting away, but with advancing age, he will have an increase [in flesh]; nevertheless, by itself [such a placement] signifies a middling body, [and] a rough voice. Venus — Venus, the sole dispositor of form, gives a form with a feminine beauty with roving and pleasing eyes, a languid body, in color mixed with redness, with fine lips and eyebrows, much flesh in the face, a narrow chest and thick legs; [the native] will have somewhat thick and curly hair and an alluring appearance. Mercury — Mercury, the sole dispositor of the body, both oriental with respect to the Sun and in the figure above the earth, especially with respect to the Sun, signifies that [the native] will be of a honey-like color, with a middling body, small eyes, middling [quantity of] hair; heat will predominate in him. If Mercury is occidental, [the native] will be of a darkish color and of a yellowish color, [and] thin; he will have a fine voice with eyes set deep within below circles, and the pupils of these eyes will be as if of a goat, inclining toward redness; dryness will predominate in him; he will also have long fingers. Moon — The Moon, the sole significator of the body, makes the native pale, with a handsome face, and a handsome appearance. But others say that she signifies a pale human being mixed with redness, with eyebrows that are joined, the eyes not entirely dark, and a round face. Nevertheless, this must be taken note of to the highest degree, that all of the aforesaid significators of form signify their proper form when they are well-disposed. But when they are badly disposed, then they are remiss with respect to their form and figure according to the unfortunate nature of these significators, especially with respect to those portions of the body of which they are the significators, and also those signs in which they are [located]. See also whether the significators, especially the principal significators, are in light, smokey, or dark degrees because light degrees assist the clarity of the face and it beauty. Smokey degrees take away [and contribute] to the darkness and unattractiveness of the face. Dark degrees make the face

1

Between the Ascendant and Midheaven degrees.


dark, unattractive and deformed.1 When the significators are morning stars, the make bodies that are large because they augment and remit [that which is indicated] by the aforesaid. If the significators are retrograde, they cause deformity of the body such that the limbs do not preserve the proper proportion and harmony. Scorpio, Sagittarius, and Pisces denote moderate attractiveness of body, and this the more so if Venus should be in any of these signs or should aspect [any of these]. Examining the Tallness, Smallness, or Shortness of the Body First consider the sign of the Ascendant whether it may signify a tall or short form. Second, look at the principal significator [and] what it may signify concerning a tall or short stature. Third, consider also the sign in which such a principal significator of form may be [located] and what it may signify concerning the stature, tall or short, and combine together thoroughly what has been signified. Moreover, you will also consider especially the Almuten of the Ascendant, whether it is taller or shorter in height, or in the middle degrees of tallness. Nor [will you consider] any less the center of the epicycle because if the significator should be farther away in distance, the body will be tall, [but] if closer in distance, the stature will be short; but in a middle distance a middling stature. For thus proportionally you will judge the stature of the native's body mixing thoroughly all of the significators with each other as I have described above.2 But these indications concerning the greater or shorter distance of the eccentric must be understood in both the augmenting and remitting of the indications that have been signified by the factors previously mentioned. Likewise, the signs which increase their ascensions, that is, the signs of long ascension, affect the appearance of the body when they are ascending, also the [signs of the] places of the significators. And conversely speak about the shortness of the body when they are signs of short ascension. The beginnings of signs increase tallness, but the ends diminish. Gemini, Virgo, Libra, Sagittarius, and Aquarius (the human signs), make a body well put together and proportionate, but the signs which are not human make bodies of diverse and varied forms. The Moon in signs of longer ascension assist in the tallness of the body; contrariwise with signs of short ascension. The Sun in the west denotes tallness and yellow curly hair.

1

Tables of these degrees are not to be found in this work. See Appendix V for the tables of these and other related types of degrees from the Opusculum. The reader is cautioned, however, that these tables vary somewhat from source to source. 2 Being thorough Compernicans even though we do geocentric astrology, it may not be obvious how to judge what would be the equivalent of being high or low in an epicycle. Fortunately it is easy. Generally speaking for the planets, excepting the Sun and Moon, an above average daily change in longitude indicates being high in the epicycle away from the Earth. A below average rate of change indicates being low in the epicycle. Unfortunately this is not a perfect correlation since there is also the issue of being high in the eccentric which actually causes a lower rate of change, but this is a much smaller effect. With the Sun and Moon, it is a bit more complicated. Here the slower rate of change is more likely to indicate being higher in the epicycle and vice versa. Some value like the Schreiweis distance formula is the only way to judge for certain.

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Planets oriental in the world and with respect to the Sun add somewhat to the tallness of form especially if they share with Saturn. Planets which stand in the first station add to the vigor of the body, and if they have passed beyond the first station, the aforesaid indications are lessened and will be tempered. Combust planets detract from the beauty of form and make bodies heavy or impeded. But in the second station [they cause] weakness. If Venus, Jupiter, and the Moon are in the first house, they give strength of limbs, and if other planets aspect well the degree of the Ascendant. In sum, you will consider also what any significator whatsoever may signify concerning the stature, and by means of your own industry combine everything together. Also, you will consider the stature of the parents.1 Mercury in Scorpio causes a falling of hair on the head or in the genitals.2 Saturn or Mars peregrine in the Ascendant, the native will have a mark or a sign on the head or face. But if that planet should be impeded, retrograde, or combust, that mark will be ugly. Whichever native should have Saturn or Mars in Leo and in the Ascendant will be bald, a cruel human being, and will be killed. Saturn the Almuten of the nativity in Cancer signifies a most ugly visage and a monstrous form. Distinguishing Stoutness and Thinness, and the Quantity of the Body Consider the Ascendant and whether it is a gross or thin sign, also the Almuten of the Ascendant and the sign in which it may be. See also the latitude3 of the Almuten of the Ascendant because if it lacks latitude, all other things being equal, it signifies that the native is thin. But if its latitude is great, all things being equal, it signifies that the native is fat. And if the latitude is southern, [the native] will be fleshy but still swift in movement. If it is northern, [the native] will be heavy with much fleshiness. You can conjecture by an entirely similar reasoning concerning this matter from the motion of the significator in [its] epicycle. Because if it is retrograde,4 it signifies that the native is fat. In the first station it signifies a somewhat more slight [degree of] fatness. If it is direct, it signifies a slender native. But in the second station, it causes less thinness. And in this manner you will judge its position in the epicycle according to reason.5 For the first station makes bodies strong and enduring. Retrogradation makes bodies fat and badly proportioned in the limbs. But the second station makes bodies weak. When a significator is hidden under the rays of the Sun, it makes bodies vile and disposed to the receiving of all diversities.6 The first half of Leo, Aries, and Taurus make bodies tend toward stoutness, but the end toward thinness. The first half of Sagittarius, Gemini, and Scorpio makes bodies tend toward thinness and

1 2 3

Other authors indicate that this somewhat o f f h a n d comment should be taken as very important! . . sic!

There is a play on words here which is not obvious in English. Latitudo from which comes 'latitude' in the technical astronomical sense also means 'width' or 'breadth'. 4 Retrograde bodies are closest to the earth in their epicyclic motion. 5 Again, stations are a function of epicyclical motion. 6 I assume that this means that such bodies are subject to all manner of divergences from normal.


weakness; the end toward stoutness and strength. Virgo, Libra, and Sagittarius draw bodies toward a just and good complexion and proportion. Note that when the significators are in any of the aforesaid signs or when one of them is rising, you will judge by combining everything proportionally as is proper; yet, I advise the preferring of the stronger significators over the others.1 To Whom Is the Native Made More Alike, Namely, to the Father or the Mother? See the face2 of the Ascendant, of which planet is it? If it should be [a face] of the Sun, [the native] is like the father; if it is [a face] of the Moon, [the native] is like the mother. If the lord of the face of the Ascendant is also the lord of the fourth house, and it is masculine, [the native] is like the father, and if it is feminine, [the native] is like the mother. If the lord of the face of the Ascendant is also the lord ofthe house of the Sun, [the native] is like the father. However, if it is the lord o f t h e house o f t h e Moon, [the native] is like the mother's brother.3 If the Part of Stability4 declines5 toward the significator ofthe father, the native will be like the father; if toward the significator ofthe mother, he will be like the mother.

.,.

1

Probably he means those significators which are strong by dignity or position. Otherwise, the meaning is unclear. Decanic face. See Appendices V and VII for the rulers of the decanic faces. 3 avunculo. I do not know if some special point about likeness is being made here, or if the mother's brother is simply a stand-in for the mother herself based on the assumption that the native is male and therefore will not look much like his mother (a rather strange assumption). 4 See the list of parts beginning on page 25. 5 declinaverit. It is not clear what precise astrological relationship is indicated by this word. 2


The Example of the Proposed Geniture

First Conclusion: Because a peregrine Jupiter is alone in the Ascendant, likewise [because] Mercury the lord of the Ascendant and of the face of the Ascendant gives its own strength and dignity to the Sun, I say therefore that the form of his body ought to be derived from Jupiter with the participation of the Sun and Mercury. Second Conclusion: However, from Jupiter he will have the beauty of all limbs in proper proportion. Third Conclusion: [He will have] clarity, light, and a handsome color from the Sun. It is conducive to this matter that the nativity is diurnal and in the spring quarter. Fourth Conclusion: He will therefore be pale in body tending toward yellowness, with middling eyes, yet with small pupils; [he will have] moderate hair, not very curly or abundant, with a curly and elegant beard, high cheekbones, a middling body not too stout or too thin, with a proper height but somewhat taller; these are elicited from Jupiter and Virgo ascending. Fifth Conclusion: But yet that his body tends more toward stoutness and height is shown by the significators having latitude, and by the retrogradation of Jupiter and Mercuiy. Sixth Conclusion: But because the Sun receives the power of Mercury, the lord ofthe Ascendant, in Aries, this imparts to him a round face and a venerable appearance with a certain majesty, and also abundant hair tending toward curliness and paleness. Seventh Conclusion: Also, Jupiter occidental with respect to the Sun in the Ascendant portends


baldness on the forward part of his head1 (when it will be time), and redness in the face, a mark on the left foot, and finally eyes going toward blackness. Eighth Conclusion: In going about he will make very great steps, and in movement he will be somewhat slower; this is signified by all six planets being in northern latitude. Ninth Conclusion: His body will be without deforming marks, healthy and with a handsome composition; this is signified by the Part of Stability in the ninth house illuminated by the sextile rays of the Sun and Mars; likewise the deliverance o f t h e Ascendant, and of the sixth and seventh cusps [from impediment signifies this], and finally, by the Azemene Part being conjunct Venus.2 Tenth Conclusion: The Part of Hidden Things 3 in Capricorn with its lord strong indicates that his limbs are robust and strong. The first third of his life will be weaker than his last two; the argument for this statement is taken from the condition of the three triplicity lords of his Ascendant. Eleventh Conclusion: The condition of his life will be more frequently turned toward health and rarely toward illness; this is proved by the Part of Life4 in the bound of Jupiter, in an angle joined to its own lord strong and fortunate. Twelfth Conclusion: But the Part of Stability being more agreeable with Venus than with the Sun declares that his face corresponds more to the form of the mother than of the father. Likewise his Ascendant agrees more with the Ascendant of his mother than with the Ascendant of his father. Thirteenth Conclusion: His constitution is composed of heat and temperate dryness which is called choleric. This is gathered from the significators of the bodily constitution, etc.

1

Compare with the general description of Jupiter occidental where it is supposed to indicate baldness on the forward part of the "body" which is at variance with the tradition. Here it is correct. See page 84 and note. 2 See page 26. 3 See page 25. 4 See page 25.

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Chapter Six: Concerning the Impediments and Infirmities of the Body of the Native. e recognize the infirmities of the body from four places, by means of the Ascendant, the seventh house, the sixth, and the places of the luminaries. For, if one of the infortunes should be in the aforesaid places, especially on the cusps, or [one of them] should aspect these same places by the square or opposition, this decrees that infirmities will come to the native, especially if the infortunes should be elevated above the luminaries with the luminaries themselves being in the in the angles. [This is also so] if both are in one angle and the malefic stars aspect said luminaries; whether they apply or separate from them, whether the infortunes are in the orient or Occident, they will signify various infirmities. If Saturn should be the victor1 of the previously mentioned places in which certain infirmities are signified, he will produce harm in the right ear, the spleen, bladder, watery fluids, and especially so if he should be in a sign which has regard to that part of the body. Jupiter decrees defects or suffering in the sense of touch, lungs, ribs, the pulse, sperm, and cartilage for the native. Mars possesses the left ear, kidneys,2 veins, and testicles. The Sun disposes of the sight, the brain, nerves, and all of the parts of the body on the right side. Venus [disposes of] the odoriferous liver,3 the flesh. Mercury [disposes of] the speech, imagination, the deliberation, memory, the tongue, the gall, and the nostrils. The Moon [disposes of] the taste, the throat, the stomach, the belly, the private parts4 of women, and all parts of the body on the left side. Infirmities generally happen when planets which are unfortunate and significators of diseases are for the greater part found to be occidental. However, there are impediments or injuries when [these planets] are oriental. For illnesses come and go, but when injuries happen to the body, they destroy forever the parts of the body which they take possession of, such as blindness in the eyes, deafness, and the loss of limbs. We Will Know Particularly the Manner of Injuries to the Human Body Coming from Four Causes First, if the Moon should be alone in the aforementioned angles (the Ascendant or the Occident), and it is in the time of the Conjunction or Opposition, and the Moon is joining herself to the Sun from the angle of the Ascendant or Occident (she herself being rendered unfortunate) and applying to a nebulous star in or near the zodiac, it decrees for the native the loss of one eye. Likewise, when the Moon is in any of the angles occidental with respect to the Sun, and Mars alone, or Mars and Saturn, are oriental going toward the Moon from a distance, or if the Sun is in one of the angles, or

1

victor, i.e. Almuten. This is interesting because he has not mentioned Almutens in this discussion previously. Usually the kidneys are given to Venus or Libra. However, there does seem to be a widespread assignment to Mars of rulership over kidney stones. In the Opusculum Schoener also explicitly gives rulership of the kidneys to Mars as well as to Venus. 3 odorativa epar. pudenda. r

f2 ,, Chapter Six: Concerning the Impediments and Infirmities of the Body ofthe Native.

the two stars, namely Mars and Saturn, ascend before him,1 or they are associated with the two luminaries in a figure, and each luminary is in one and the same sign or in the opposite signs, and the aforesaid planets are matutine with respect to the Sun2 and vespertine with respect to the Moon, 3 they signify a cataract in one o f t h e two eyes.4 Through Mars it will happen by a blow, the sword, or by burning. If, however, Mercury applies to the same, or is associated, [it will happen] in wrestling or a game. Saturn is wont to give a cataract of the eyes, [or impediment] from the cold, or from a throwing,5 or from other, similar causes. Second, Venus being in one of the aforesaid angles especially in the seventh with Saturn being in the same place, or aspecting her from places which have been exchanged,6 and Mars elevated above both, or Venus alone, or aspects them [both] by opposition, it happens for men from this that they do not have children, but for women it threatens abortion, and untimely births, and when [the births are] of boys, mutilation and mangling happens, especially if Venus should be in Cancer, Virgo, or Capricorn, and the Moon should apply to Mars from the Oriental direction.7 Third, [if] Venus having been placed in this manner8 will be associated with Saturn and Mercury, and Mars will be elevated above Venus, or if Venus will oppose Mars by the diameter,9 the native will be born an hermaphrodite, or he will be shut up without testicles. And if Venus is in the aforesaid condition with Mars or Saturn, and should aspect the Sun, and both luminaries along with Venus are masculine,10 with the Moon being occidental,11 and there are infortunes in the following

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Chapter Six: Concerning the Impediments and Infirmities of the Body ofthe Native.

degrees,1 the native will be born, if it is a son, without the organs of a male,2 or he will experience impediments in these organs due to a future injury, especially if the aforementioned combination3 occurs in Aries, Leo, Scorpio, Capricorn, or Aquarius.4 If [the child is] a girl, she will be sterile and perhaps experience impediments of the eyes.5 Fourth, if Mercury occupies the aforesaid places with Saturn (namely, the Ascendant, seventh, or sixth) with the Sun being with them, especially if Mercury is occidental, and one of the two is associated with the Moon in configuration by conjunction or aspect, it makes boys who stutter and [who have] impeded tongues. But if Mars should be with these two and he applies to the Moon, this will diminish the evil, and will dissolve the impediment ofthe tongue, and this [will happen] at the time when Mars comes to meet the Moon by direction. You Will Recognize Infirmities Inherent in the Entire Body from the Four Following Rules The First Rule: If the luminaries apply to infortunes with themselves being in the angles, or if they are in the opposition ofthe infortunes, especially if the Moon is with one o f t h e nodes, or in signs that cause illness (such as Aries, Taurus, Cancer, Scorpio, or Capricorn) impediments of the swelling kind 6 will happen to the body, or the destruction of some limb such as [with] limping or the disjunction ofthe limbs. However, if there are infortunes with the luminaries these impediments will occur from the hour of the birth, that is, [these impediments will be present] when they are born. If the malefics are in the Midheaven and elevated above the luminaries, and the places of the infortunes are with the luminaries applying in longitude,7 these impediments will come to pass through the greatest of accidents,8 full of fear, such as a headlong fall, or chancing upon bands of robbers, or because of quadrupeds. And if Mars should be elevated above the luminaries and he is dominant, such a danger will come about because o f t h e burning of fire, or from the greatest of plagues, or because the native falls among bands of robbers. And if Saturn is dominant and is elevated, these same impediments will happen from a headlong fall, a mishap,9 or drowning, or palsy.10

decrease in light when occidental and there is much confusion on this issue in medieval astrology. I suspect the Ptolemy reference is the correct one, and the medieval versions of Leopold, and Schoener are incorrect and the result of misunderstandings. The Leopold reference is in the same section as the preceding. That is, they rise after the Moon. sine membris virilibus. constellatio. I have used 'combination' rather than 'constellation' as the translation here because o f t h e more specialized usage that the word 'constellation' has in modern usage. Except for Leo, these are all signs of malefics, and Leo is a barren sign. In Ptolemy the injury to the eyes is not limited to female children. The reference to female children is prior to this and on another subject. " . . . the males will be born maimed or crippled, or injured in their private members (particularly under Aries, Leo, Scorpio, Capricorn and Aquarius); and the females will remain childless and unprolific. And it also occasionally happens that the natives, under such a configuration, are likewise injured in the face or eyes." Tetrabiblos, trans. Ashmand, 105. Tetrabiblos Book III, trans. Schmidt, 53, agrees. Schoener's version is clearly a corruption in the tradition. 6T Tumors. fuerintque loca earum cum eis in longitudine applicantia . . . This the modern use of the word, meaning 'bad' accidents. casu. This could as well mean 'fall' but the previous word also means 'fall' and that would be a bit redundant. paralisi. This could also mean 'paralysis', but 'palsy' is more compatible with Ptolemy. r


The Second Rule: If the Moon is assaulted in equinoctial or solstitial signs, this decrees special infirmities. If she is in Aries, she induces morphew; 1 in Cancer impetigo;2 in Libra white morphew;3 in Capricorn lentigo.4 However, the aforesaid infirmities will occur when the infortunes are associated with the Sun or Moon in the mode mentioned before, but in a contrary manner, inasmuch as those planets which are associated with the Sun should be morning stars, and those [associated] with the Moon should be ones which set after her.5 The Third Rule: If infortunes harm the luminaries according to their own nature, they are wont to induce infirmities. For Saturn makes the complexion6 of the native's belly cold and veiy phlegmatic, or, according to the part of the body because o f t h e humors circulating about, [makes] the native thin, sickly, [causes] jaundice, and also inducing torment7 in the intestines because of coughing, vomiting, [causes] leprosy,8 and with all of these in women there happens pain of the womb and the posterior. Mars, however, causes the spitting of blood, and a melancholia which comes to pass from black colors,9 abscesses in the lungs, and skin rashes. Besides these, there will also happen impediments because of incisions and burnings10 done upon the native because of infirmities which are endured in hidden places such as hot ulcers, piles, and fistula, which arise in the body, and increase, and grow by eating away. In women there happens along with this the aborting of boy children, especially if Saturn, while harming the luminaries, should be in the domicile or bound of Mars. In truth, if Mercury is associated with Saturn or Mars along with the aforesaid, it augments the malice and misfortune. For Saturn supports [the problem] in illness by producing cold, specifically in the coursing of the humors to the parts of the body and the harming of these, especially, moreover, in the illnesses which descend to the palate, to the chest, and to the stomach. Mars will support the problem by drying, and in those illnesses which come about because of drying such as the crusting of sores, injurious impetigoes,11 melancholia, madness, epilepsy, and like things. The Fourth Rule: The properties of the infirmity are sometimes according to the nature of the sign in which the infortunes are [located] in the aforesaid configuration, namely, in the Ascendant and seventh. For Cancer, Capricorn, and Pisces, and every sign whose figures are like unto forest

1

2

A group of diseases involving various kinds of colored skin eruptions.

Presumably the same as the modern skin disease of the same name, or possibly scabies or other skin rash. 3 Leprosy? lentiginem. This could be any kind of rash or spotting from freckles to pimples. sic ut qui Soli associantur, sintmatutinales, et qui Lunae verpertini. In the case of the Moon, the vespertini means setting after the Moon not the Sun, or this makes no sense. The "contrary manner" is that the wrong planets are associated with each o f t h e lights in question. Planets which are associated with the Sun, especially masculine planets, are better when rising before the Sun, i.e., morning stars, and those with the Moon as ones that set after her, i.e. verpertine with respect to the Moon. Therefore, planets would operate more badly when they are the other way around which is what the text calls for. Meaning 'constitution'. 7 Reading crutiatum for crutiatus (actually cruciatus). lepram. This word is not limited to leprosy, i.e., Hansens' Disease, in the modern sense. It also could be Scurvy among other things which is what Ptolemy indicates. melancholiam quae ex nigris coloribus. I have no idea what ailment this refers to except that the context does indicate that this is a physical, not psychological, ailment. Melancholer is black bile, so the association with the color black makes sense. Ptolemy and other authors give no clue here. Such as cauterizations. impetigines iniquae. r

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animals or fish, generate infirmities in a characteristic manner which are increased by an eating away such as impetigoes, sores, fistulas, leprosy, etc. Sagittarius and Gemini cause falls, epilepsy, and similar things. Infortunes in the last parts of the signs signify that infirmities will happen in the extremities of the limbs such as gout in the feet or in the hands. But in the beginnings of the signs there will be infirmities and injuries in the beginnings and ends of limbs as [those] in the face, or in another place, and these will happen because of damage coming about from the circulation ofthe humors such as leprosy, or gout in the feet and hands. But if the fortunes are not associated in figure with the malefic 1 stars which are the cause of the infirmities, or [are not associated] with the luminaries if they are in the angles, or even if they bear witness to the malefics, 2 and they are yet more debilitated than the malefics elevated above them, the native's infirmities will be very serious and curable by no remedy. However, if the fortunes are elevated above the infortunes which are the cause of the aforesaid infirmities, or they give testimony to these, and at the same time they are in their own dignities and oriental,3 they too decree impediments, but not ones that disturb bodies in a mortal manner, but they will be light. Jupiter also offers something with the aforesaid infirmities; 4 he conceals the impediments, and illnesses, and opposes diseases by means ofthe assistance of others.5 For if he is with Mercury, he erases the infirmities with medicines. Venus, however, graces impediments with a certain kind of elegance, as for example, with certain divine endowments or prophecies by means of which the natives are lifted up under this combination. 6 And if Venus is with Saturn, the infirmities will be made open, and disclosed. If Mercury is with Venus, the native will endure these infirmities with advantage and profit because by faith alone, he will be delivered from infirmity. These are according to Ptolemy. The Teachings and Aphorisms of Others

For infirmities o f t h e body and their causes, look at the sixth house and its lord, the Azemene Part and its lord, planets in the sixth, likewise, the Moon and her lord. If most of these are fortunate, or

1

stellis infortunantibus. Lit. "unfortunating stars." That is, make aspects to them. 3 Who "they" are is not clear in the Latin, the fortunes or the infortunes. Ptolemy has it that it is the infortunes which are in their own dignities. Tetrabiblos, trans. Ashmand, 107, Tetrabiblos Book III, trans. Schmidt, 55. Iupiter etiam cum praedictis infirm itatibus causam praebet. aliorum. It is not clear whether these "others" are the planets that are about to be mentioned or other kinds of tools that can aid in treating illnesses. The context suggests the first interpretation, but Ptolemy's original suggests the latter. constellatione. r


the strongest of these is joined together1 in a benevolent manner with the lord of the Ascendant, they signify health for the native, and few diseases, especially if such a joining together happens in the angles or succedents. But if most of these, or the strongest of these are unfortunate and joined together with the lord ofthe Ascendant, they signify many illnesses.

A planet portends its own proper illness when it is the lord of illnesses in the geniture. If a planet signifying infirmity is in the Ascendant, the infirmity will be in the beginning of life; in the Midheaven in the middle of life; in the Occident in old age; and in the Angle of the Earth around the end of life. In diurnal nativities the Sun signifies the right eye, in nocturnal nativities the left eye. The Moon signifies the right eye in nocturnal nativities, in diurnal nativities the left.2 The nebulous stars in the zodiac injure the eyes. [These are] the nebulous stars in the zodiac: One is in Cancer which is called the nebulous Praesaepe and it is in the first degree of Cancer.3 Also, there are the nebulous Pleiades in Taurus;4 likewise, another nebulous star in the eighth degree of Sagittarius;5 likewise, the Head ofthe Tail ofthe Scorpion which is called the Nebulous Star of the Scorpion;6 likewise the [star] in the fourteenth [degree] of Leo in the Mane; likewise, one in the stream which flows from the urn of Aquarius.7 If the Moon is unfortunate in the first degree of a sign, the native will be blind or crippled.8 If the Moon is in Cancer, Leo, Scorpio, Sagittarius, Capricorn, or Aquarius, the native will suffer from [his] eyes. If the luminaries are in opposition or conjunction and malefics are in their square, the native will lose the right according to the Sun, the left according to the Moon. The luminaries being impeded by malefics from the square or opposition will harm the eyes. [If] both luminaries are in the sixth, especially, if [they are] unfortunate, without doubt the native will be blinded, and if only one luminary, he will suffer harm in one eye. It will be likewise if one luminary is allotted the lordship of the sixth and is unfortunate. Also, generally, he in whose nativity the luminaries are impeded, his eyes cannot escape grave danger or injury.

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If the Luminary o f t h e Time is joined bodily with an infortune, or if an infortune ascends after the Luminary ofthe Time, the native will lose his sight. And if this infortune is in an angle and or if with these is the lord o f t h e Ascendant, this will happen in childhood, but if it is not in an angle nor with the lord o f t h e Ascendant, the native will be blinded in old age. When the degree ofthe Ascendant has been rendered unfortunate, or the luminaries are besieged between two malefics, or the Sun is in one of the angles in the square of Saturn, or the Moon eclipsed and combust in the Ascendant or Midheaven, he who is bom with such a positioning of the stars will be in danger because of his eyes. Saturn in the first house in a nocturnal geniture, and Mars in a diumal one in the same place conjunct the Sun and Moon, 1 indicates weakness of the sight and the destruction of an eye. If Saturn in the second is aspected by the Sun, Moon, and Mars by trine, it indicates blindness. If Saturn will be placed in the eleventh, Mars in the tenth, the Moon in the second or eighth, there will be a danger of blindness in one of the eyes. If Saturn is in the seventh in the opposition of Mars, and the Sun in the second, but the Moon in the sixth, they indicate blindness in the progress of time because o f t h e malady of profusion. 2 Saturn with the Moon in the tenth, with the Sun and Mars placed in the eighth, signifies blindness. Saturn with the Moon in a tropical sign, and in their opposition Mars with the Sun, threatens blindness for the native. If Saturn or Mars in the Ascendant or the seventh sees the Sun and Moon by a partile square or opposition, the native will be taken in one eye. But if both malefics are joined together at the same time, or, especially positioned, they see each luminary, each eye will be obscured by a cataract. Saturn and Mars rising before the Sun or after the Moon, especially if one is in the opposition o f t h e other, the Sun holds forth evils for the right eye, the Moon for the left. The Sun in the first house, Saturn and Mars in the second, decree a malady for the native in the right eye. The Sun in the first, the Moon in the Midheaven, Saturn in the ninth, Mars in the second if it aspects the Moon, Saturn with the Sun in the eighth, the Moon in the fourth, the Sun and Mars in the eighth, these signify blindness and weakness o f t h e body. The Sun and Mars in the eighth, Saturn and the Moon in the second in a human sign indicate blindness and the feebleness o f t h e body. The Sun in the first, Saturn in the fourth if the Moon will possess the dexter trine from the Horoscopus,3 signifies the danger of blindness. The Sun in the first, Saturn in the second, but the Moon in the tenth, and Mars in the eleventh, threatens blindness. The Sun in a tropical sign conjunct the Moon robs the lights,4 and if Mercury is with these, it gives liberally the greatest intelligence and learning, and the best talent, and the knowledge of many things, but with the blindness of the eyes and weakness o f t h e body. If Mercury with the Moon holds Mars and Venus in a sinister square,5 it either deforms the body,

1

4

r

Another example of how Saturn and Mars are more dangerous when out of sect. profusione vitio. I do not know what this means. The Ascendant. luminibus. This appears to refer to the eyes rather than the Sun and Moon. This is curious because Mercury cannot square Venus even though it can certainly square Mars.


and blunts the keenness of the eyes. If the Moon is in the Ascendant or seventh, or the sixth to the degree, and the Sun is in the opposite place,1 he who is thus born will be taken in one of his eyes, however this [happens only] if Saturn or Mars assists either of these by its own presence, or aspects by square. The same will also happen if the Sun is found in either of the same places to the degree. The Moon in the conjunction, opposition, or square of the Sun in one of the angles combined with nebulous stars signifies irremediable diseases in the eyes. And if the Moon is in the same sign with the Sun, or in the opposite sign, and in one ofthe angles, and should the infortunes aspect her by malefic rays too, also vespertine from the Moon but matutine from the Sun, the native will lose each eye. But if only one luminary endures these conditions with respect to the infortunes, he will only lose one of the eyes, and the worst of the angles are the Ascendant and seventh, and the opposition [the worst] of the aspects. Libra in the sixth with Mars present designates diseases o f t h e eyes. If the Moon is occidental in an angle and both infortunes rise occidental after the Moon, or if the Sun is in an angle and both infortunes are rising before the Sun, or they come together with [the Sun] by the rays of opposition,2 the native will lose each eye. Mars in the eighth denotes a mark in the eye or on the body, especially if the Sun and Moon are in the Ascendant or seventh. If the Tail of the Dragon ofthe Moon is found in the Ascendant, and the Luminary ofthe Sect is impeded,3 and no fortune is being joined to the Tail by body or by ray, the native will be blinded. And if it is in the same degree, the native will experience this in the same year.4 When the Moon is made unfortunate in one ofthe angles with Mars, or with Saturn and Mars, with these planets being oriental, if the Moon goes toward the application of these, this leads to impediments of the eyes. The Sun made unfortunate in an angle by Saturn and Mars, and approaching toward applying himself to these, this threatens impediments ofthe eyes. The Sun and Moon conjunct or opposed, and both rendered unfortunate by Saturn and Mars, if the planet which attacks the Sun is matutine and the planet which renders the Moon unfortunate is vespertine, if these factors are happening thus concurrently, and if an injury of the eyes should happen, his eyes will be plucked out. If [there is] an infirmity, it will happen because of an itch, or

1 aut sexta partiliter, et Sol in opposito loco . . . The translation as I have given it is exactly according to the Latin. Does this mean exactly on the cusp? Reading et ambae infortunae ante Solem ascendentes, aut oppositis concurrant radiis . . . The aut or 'or' is vital. Because the malefics could hardly be considered as rising before the Sun if they oppose it. And if they were in opposition to each other, they could not both be rising before the sign. Here is the same aphorism from Gauricus which settles the matter.

"When the Moon is occidental in any angle, and Mars alone, or Mars and Saturn oriental, and they apply to the Moon, or if the Sun is in any angle and before him Mars and Saturn ascend, or they have conjoined themselves with him [the Sun], or are in his opposition, [the native] will lose his eyes." Lucas Gauricus, Tractatus AstrologiaeIudiciariaedeNativitibus Virorum etMulierum (Nuremberg: aphorism 4. Translation by R. Hand. Also see page 202, note 3.

1540), chapter VI,

3

luminare conditionarium impeditum. This is a bit unclear since we are talking about a natal chart. Does this mean that the native is blinded in the first year of life? Or does this refer to a direction or transit rather than a natal condition? r

f2

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wounds, or the like. Mars impedes by fire, and fever, if he is in a fiery or hot sign. And if he is in a bound of Saturn, and Mercury shares with Mars, wrestling will be the cause of the evil, or the running of horses. Saturn [being] the impeding planet injures the sight by a descent of waters into the eyes, or by the force of cold, or by something similar according to his own nature, or Saturn covers [the eyes] with a dark mist.1 And judge in the beginning, middle, and end of life according to the augmentation of the misfortune. 2 The Moon in the first, Saturn and Mars in the second in the nighttime, are wont to provide a malady in the left eye. When the Sun is placed above the earth in a diurnal nativity,3 and he is damaged by infortunes, or by the lord of the house of infirmity, or the Moon stands in such a kind of damaging under the earth in a nighttime nativity, blindness will happen in the right eye. And if such a misfortune with respect to the Sun should be under the earth in a nocturnal nativity, [the Moon] above the earth in diurnal nativity, the same danger will be in the left eye.4 The Sun in an Azemene degree signifies weakness in the right eye, but the Moon in the left eye. The Sun or Moon badly affected in the following degrees are wont to dull the sharpness of the eyes: 6, 7, 8, 9, 10 degrees of Taurus, 9, 10, 11, 12, 13, 14, 15 of Cancer, 18, 27, 28 of Leo, 19, 29 of Scorpio, 1, 7, 8,18,19 of Sagittarius, 26,27, 28, 29 of Capricorn, 18,19 of Aquarius, 28, 29, 30 of Pisces.5 The Moon in Gemini with the triplicity of Gemini impeded by Mars6 inflicts putridity and leprosy if a fortune does not aspect her. The Moon in Cancer and the triplicity of Cancer impeded by Saturn without the aspect of a fortune signifies white leprosy, gout, and cancer.7 The infortunes and the Moon in watery signs decree morphew, the itch, or hair disease.8 , Saturn, Jupiter, the Moon, and the Dragon's Tail in the eleventh designate leprosy. Saturn in the sixth in a watery sign, combust of the Sun, makes lepers. I have many experiences of this matter. Cancer, Capricorn, Scorpio, and Pisces, generate infirmities which advance by eating away such as impetigoes, sores, scrophulas, fistulas, cancers, leprosy, and like things. If the Moon is being separated from the Sun, and is being joined together with Saturn without the aspect of a fortune, or the Moon is in the Ascendant with Saturn in a watery sign, or Jupiter or Venus are the lords o f t h e sixth and injured by an infortune, likewise also if the Moon is rendered unfortunate in one of the equinoctial or solstitial points, these [conditions] make ones who have 1

Cataracts again. secundum infortunii augmentum. Usually beginning, middle, or end of life is determined by position in the sphere o f t h e houses, or in relation to triplicity rulers. It is not clear what timing system is implied here. The Sun is never found below the earth in a daytime nativity! In the second part of the aphorism the phrase "the Moon" is almost certainly left out, so I have supplied it. Otherwise the logic does not make any sense. These are approximately the Azemene degrees listed in Schoener's Opusculum, and in Lilly but there are some discrepancies. The list from the Opusculum is given in Appendix V. I do not know whether the list given here is intended to be a revised list of Azemene degrees, a different list altogether, or is simply a bad copy o f t h e other list given in the Opusculum. Also see page 26 and note 3. et eorum triplicitate a Marte impedita. It is not completely clear how Mars would impede a triplicity except perhaps by being in it. In the course of things Mars in any sign would make some aspect to signs in all of the triplicities. cancrum. In this case the text refers the disease. allopiciam. This could also be a type of pattern baldness. 2

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morphew, leprosy, and cancer. Unfortunate stars in the twelfth house indicate cancerous diseases, or that there happen to be pains in the hidden parts of the body, or that mothers suffer in childbirth, or that there will be impediments for the one born and the mother because of cutting by the knife. Saturn in the seventh, or Mars in the same place by day designates hemorrhoids. Saturn peregrine in the seventh signifies infirmities in the buttocks. If Saturn or Mars should be in the sixth or twelfth making the lord of the sixth unfortunate, especially if Capricorn, Aquarius, or Pisces should be in the sixth place, and generally when Saturn and Mars are in one of the aforesaid signs, signifies weakness or some illnesses in the parts from the abdomen down, or causes arthritics, persons with gout, or those who are afflicted from diseases of the joints. If Saturn or Mars should be placed in the seventh, or the lord of the Ascendant with Mars in the seventh or under the unfortunate rays o f t h e same, or if the lord of the seventh should itself be an infortune which is found in the seventh without the ray of a fortune, or Saturn in the Ascendant in the opposition of Mars, or Mars in Scorpio without the aspect of a fortune, or the Moon the lady of the sixth in the seventh, especially if rendered unfortunate, [all of these things] signify hemorrhoids or diseases of the anus. Saturn with the Moon causes epilepsy, [disorders of] black bile, leprosy, fistula, morphew, gout, and frequently, chronic sufferings. Mercury occidental in the eighth house at night signifies an infirmity of the hands which is perhaps hereditary. Mars found [to be] the lord of the eighth in Libra threatens a rupture of the belly, or a wound in the thigh. Saturn and Mars in the twelfth in a nighttime geniture gives Azemene1 in the hands, the evil status of the father, and the loss of good reputation. Mars in a diurnal birth in the fourth house signifies [bad] health,2 the pustules which are called porcelli3 and which must be cut with a glowing knife. And if the Moon should be there, the native will die because of a hidden illness and it threatens the children with its fatal evil also. For his own benefits he will give no thanks.4 But if the native is born at night, he will be a hermit or one who fights with a sword.5 The Moon in the square of the Sun or with him in one sign, or in the square or opposition of Mars signifies the burning of the native by fire. An infortune in the sixth house gives a disease in the feet or gout.6 Mars being in the same place gives a burning by fire or the bite of a dog. The Moon in Aries in the eighth indicates an hot infirmity in the head and chest which is not

1

See page 26 and note 3. valetudinem means health or well-being. However, the context strongly suggests that the word 'bad' has been left out, so I have supplied it. 2

3

Lit. "little pigs." pro beneficiis suis non habebit gratias. I believe that this means that whatever benefits such a combination might grant under some circumstances will not be granted under these circumstances. Hence the native will not be thankful for such benefits. 5 gladiator. I did not use the word the gladiator because the Latin word does not mean that in the technical sense. It simply means anyone who uses a sword. 6 artheticam. Possibly also arthritis. f 4

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Chapter Six: Concerning the Impediments and Infirmities o f t h e Body of the Native.

medicable. The Moon in the opposition of Mars produces those who are morbidly poisoned, just as in fiery signs, and these diseases terminate quickly but rarely [lasting] for life.1 The Moon joined to Mars in airy signs, most powerfully in Gemini, shows the cut of a sword, or a blow. Mars in Aries or his own triplicity makes persons who are choleric whom hot fevers commonly threaten due to an abundance of choler; [it also threatens] frenzies, pustules of blood, impetigo, anthrax, and fevers that absorb and destroy the flesh, such as sacer ignis,2 Mercury placed wrongly in a domicile of Mars arouses hot fevers, bloody sores, cancer, the King's Evil,3 sacer ignis, premature cataracts of the eyes, [and] in addition horrendous thoughts and disturbances, unless the Moon or Venus should be added to the temperament in said places or signs, and this happens [to be] the most powerful in cholerics. Saturn by night in the fourth house signifies paralysis, or some like evil. The Azemene Part with the Moon in the ninth, and Mars in the eighth in a sign of cut off limbs, namely Aries, Taurus, Leo, and Pisces, signifies that some limb will be cut off from the native. If Venus is impeded by Saturn, Mars, and Mercury, and is alone without the aspect of a fortune, the testicles will be cut off from the native. But if then the lords of the triplicity of Venus should be strong, the native will be honored because of this,4 If [they are] weak, it will be contrariwise. If the native is a woman, her breasts will be cut off. The Moon decreased in light and number in signs of cut off limbs, and Mars is in her opposition oriental, [and] having come out of the solar rays,5 the native will be wounded or mutilated. And if the aspect of a liberating fortune does not come to be present, the native will die of the wound. If Mercury is under the rays in an angle in the aspect of infortunes, the native will be robbed or imprisoned. Venus and Mercury conjunct under the rays will castrate the native. Saturn in the bounds of Mars induces sacer ignis, especially if it is conjunct Mars and harmed by the luminaries, or by one of them. And if also Mercury participates with Saturn in the aforesaid manner, this aids the flow of humors from the head to the chest from which perhaps tuberculosis6 will be generated. And Mercury aids Mars in the drying up of pustules and gives hot aposthemes, epilepsy, etc. Mercury and Saturn, or the Sun in the seventh and the Moon in the eighth with Mars, affect those who are crippled, or defective in their hands, or insane. If the luminaries apply bodily to infortunes in the angles or to their opposition, they signify those with humps, or cripples, or the destruction of some limb, especially if the Moon is in either of the two nodes, or in signs of infirmity, Aries, Taurus, Cancer, Scorpio, or Capricorn, and still more in

1 ad vitam. Actually I have not been able to find this idiom. The context suggests my translation, but I have to say that I cannot eliminate the possibility that it means that the indication of illness is rarely fatal rather than rarely longlasting. Lit. "holy fire." I have not been able to find this illness. 3 morbum regium. Lit. "the disease of kings." This was not as impossible as it seems to us. Boys with a particularly good singing voice were often castrated to preserve their voices and sometimes achieved great renown as vocalists. Also, in the Arabic world eunuchs rose to positions of great power. The participle has a masculine ending. Therefore, the reference is to Mars. phthisis.

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the beginning or end of the sign. If the Moon is in Scorpio in the fourth in the aspect of infortunes, the native will have hidden infirmities, [and] his wife and children will predecease [him]. However, if the fortunes aspect, the native will have prosperity from hidden things. [If] the Moon [is] in an angle with Saturn, and Saturn [is] combust under the rays, or if the sixth house and its lord are rendered unfortunate by Saturn without the rays of a fortune, it causes paralytics, and those who cannot move themselves, or they become shaky.1 If the Sun and Moon are conjunct in the nativity, this nativity will always deem itself to be evil. For in old age it causes unfortunate health, those with the falling sickness, or insanity of the mind and such illnesses which can be cured [only] with difficulty by physicians. Mercury the lord of the sixth house, or opposed to Saturn causes [the natives to be] deaf, likewise, Saturn and Jupiter made unfortunate above the earth. Saturn and Mercury with the Sun in the Angle of the East or West, and especially if Mercury should be occidental with respect to the Sun, or both [Saturn and Mercury] are in the participation of the same with the Moon, 2 or [it is such] that the Moon aspects them, this signifies the holding back of the tongue.3 But if Mars is being joined with these two, these dissolve the impediments of the tongue in time according to the [number of] degrees which there are between Mars and the Moon, or between Mars and those planets. Wherefore, the impediment of Mercury by Saturn impedes the native's tongue. But if it is bodily joined, it is worse. The same thing happens if it is cadent from an angle, or made unfortunate, combust, retrograde, or peregrine and in a mute sign; for then the native will be deaf and mute. If the lord ofthe Ascendant, the lord ofthe exaltation ofthe Ascendant, the lord ofthe triplicity of the Ascendant, [and] Mercury and the Moon, are in mute signs, namely, Pisces, Aquarius, or Cancer, there are great significations of total deafness.4 But if Mercury should be conjunct Saturn, or in square or opposition, or if he is cadent from an angle in a vile place and unfortunate, either combust, or retrograde, or peregrine in a mute sign, there will be an impediment o f t h e tongue from any of these significations. Saturn conjunct the Moon impedes the tongue, and makes one who hides his own evil,5 and he will be a follower of philosophy, and a sodomite. ** Mercury in Pisces in pitted degrees6 makes the native foolish or mute.

1

Parkinson's Disease and other palsies? aut ambo fuerint in participatione eiusdem cum Luna . . . It is not clear what being "in the participation o f t h e same" means. However, here are two aphorisms from Gauricus that are clearly from the same source. 2

"When Saturn and Mercury are with the Sun in an angle, especially if Mercury is occidental, and Saturn and Mercury aspect the Moon, the native will be mute or have an impeded tongue.

Lucas Gauricus, Tractatus Astrologiae Iudiciariae de Nativitibus Virorum et Mulierum (Nuremberg: 1540), chapter VI, aphorism 8 and 9. Translation by R. Hand. Tongue-tied? 4 For some reason the phrase "total deafness" is in Greek in the text. Reading celatorem suae maliciae for caelatorem suae maliciae.The latter would mean "one who carves his own evil." 6 See Appendic V for a list of "pitted" degrees. . ^ ..

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Mercury combust, [the native] will move a stammering tongue.1 The conjunction of Mercury and Saturn in the Ascendant, the native will be foolish, [and] loquacious; he wishes to be reputed wise; he will speak badly about everything, a liar, having a vile tongue. The Moon bodily joined with Saturn in the aspect of Mars makes one crippled such that he cannot go about. The five planets retrograde in a nativity signify that the native will be one who has the falling sickness. The Sun and Moon harmed with the infortunes elevated above them cause injury and weakness of the entire body. The Sun lord of the sixth or the lord of the Part of Infirmity, the Sun himself being made unfortunate, signifies a weak heart. Mars in the Ascendant and in Scorpio without the aspect of a fortune, or Mars by day with the Tail of the Dragon ofthe Moon in the fourth or seventh, or Saturn in the seventh with the Dragon's Tail indicates dysentery, or intestinal pain because of windiness. Cancer has regard to the lungs, and from among illnesses causes coughs, tuberculosis, and pleurisy. Leo causes abscesses, jaundice, fevers, plague. Virgo [causes] swelling o f t h e belly, dropsy, diarrhoea, and colic. Libra [causes] dysentery, pain of the belly and about the back of the spine. And this [will happen] if the aforesaid signs2 fall in the sixth, eighth, or twelfth houses. If Taurus is the Ascendant of someone, these persons generally succumb to the crime of poisoning, or suffering from colic, and this in the fatal years 6, 8, 18, 20.3 The same sign arouses quinsy, and all abscesses or ulcers that happen in the windpipe. Those who have the Sun in Aries or Gemini commonly are vexed by strangury or the stone. With Pisces ascending [natives] should fear hot infirmities as, for instance, burning fevers, griping of the belly; poisons will much threaten these same natives. For those also whom such ailments [will threaten, it will be] partly from whores4 or evil women, or from someone else. These will happen especially in the years of their life 44, 56, 68.5 Also, for these persons, they will not be far away from the extreme limit of life. He who has Capricorn rising will suffer from stomach pains, pleurisy, coughs, straining of the liver, and abscesses o f t h e stomach.

1

Mercurius combustus, movebit linguam balbutientem. I have supplied "the native" as the subject o f t h e sentence in part because it make sense and also because of the comma after Mercurius combustus. While the use of commas in this book is sometimes arbitrary, here it does seem to be saying something. 2

Namely, Cancer, Leo, Virgo, and Libra. The same goes for the diseases of the other signs. These numbers refer to years of the profected Ascendant. If Taurus rises then the profection of the Ascendant will come to the 6th and 8th houses in these years in the first and second cycle respectively ofthe profection. These are malefic houses. The only unresolved question is why these events should occur in the first and second cycles rather than later on. 4

ab scortis. These are also years in which the profected Ascendant passes through the 8th house. Again it is not clear why these particular cycles should be the ones in which the events occur. See note 3 above. r


Cancer rising also causes pneumonia, 1 and also this with the Sun being in Sagittarius, likewise also hectic fever and swelling up ofthe lungs. And if Saturn is found in Sagittarius, it will provide swelling up of the feet, and gout. Saturn in Cancer signifies pain of the male member, testicles, and genitals. Scorpio on the Ascendant threatens gout in the hands, sciatica, and pain in the head. If Saturn is in the same, it will inflict torment in the ankles2 upon the native. Virgo rising, the native will often have a natural infirmity ofthe legs or clearly infected feet, or legs flowing forth with bloody matter, or the cheeks or jaws covered with ulcerations, likewise also violent pains of the head with humors breathing forth from the feet to the head which are, nevertheless, soon settled with a tumor 3 being cut into, and this will be experienced much more violently by the native if Saturn is Virgo at the time ofthe nativity. When Saturn is in the sixth house from the Ascendant, or in the sixth house from the Moon, or in the square or opposition of these, there will be infirmities because of a cold cause which will be cured slowly. If Mars is in the sixth as [we said] concerning Saturn, they will be acute because of heat and [they will be] such as are either cured quickly or kill quickly. The Moon with malefics, or with their evil aspect in a moist sign, signifies unfortunate states of health due to cold and moisture. And if in a dry sign, they will be from choler and dryness. Aquarius rising and the Sun with Saturn in Capricorn in the twelfth house, Jupiter in the second, Mars in Libra4 in the ninth, Mercury with Venus in Aquarius, signifies persons who are weak, imbeciles, or laughable.5 The Sun in the eighth, Saturn in the twelfth with the Moon and with Mars, designates those who are weak and paralytics. If the lord of the sixth house should apply to the lord of the Ascendant, unfortunate states of health will happen to the native according to the nature o f t h e sign in which the sixth house lord is [located]; understand this according to the Hot, the Cold, the Dry, and the Wet. Aries on the eighth signifies infirmities of the head. If Taurus or Scorpio should be on the Ascendant, the native will be the cause of his own infirmities. 6 And if Taurus is rising and Venus is well-disposed, and the Part of Fortune in the sixth, the native will be fortunate in those matters which are signified by the sixth house. 7 Likewise, understand concerning Scorpio rising and Mars well-disposed with the Part of Fortune in the sixth. Venus in the sixth or seventh corrupted by malefic signifies vices, illnesses, and divers kinds of evils. The lord ofthe Ascendant applying to the lord of the sixth house signifies infirmities by reason of much consumption [of food]. The same will happen if they are one planet. Mars elevated over Saturn signifies a sick and weak native. However, Saturn elevated over Mars [signifies] a stout and strong native.

1

The Latin has pneuripimonia which looks like a perverted variant on pleurimnnia which is a variant on pneumonia. This is supported by the fact that the other ailments in this passage also involve the lungs. 2

in cavillis. This assumes that the spelling is correct with two l's. With one 1 it means anus, but then most people do not 3 have more than one anus and the noun is plural. Or swelling. The text actually has Mars cum libra, i.e., "Mars with Libra." 5 One wonders how many charts with this combination one might see. !« 6 See page 66, note 3. Small animals, servants, workers, etc. f

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Chapter Six: Concerning the Impediments and Infirmities o f t h e Body of the Native.

Jupiter and Saturn damaged above the earth in evil places, combust or retrograde, harm the hearing. If Jupiter and the Sun are damaged or cadent, the native will be deficient in sense. Mars and Venus above the earth, impeded, harm the [sense of] smell, and generate illness ofthe nostrils.1 Saturn and Mars in the sixth or twelfth making the Moon or the lord of the Ascendant unfortunate, especially if the sixth sign is Cancer, likewise, when the Sun is under the earth made unfortunate, and the Moon by night, especially, however, in the sixth house, those who are thus born will have suffering ofthe stomach. Jupiter lord ofthe sixth struck by unfortunate, malign rays, or the Moon lady ofthe sixth made unfortunate by Mars, likewise, if the lord ofthe Ascendant and the Moon are both made unfortunate by Mars, or if Mars is made unfortunate under the earth, the native will experience diseases o f t h e liver. The Moon lady of the sixth made unfortunate by Saturn, or the lord of the Ascendant made unfortunate in the seventh, or Saturn lord of the Ascendant made unfortunate by Mars, or Saturn made unfortunate somehow under the earth, the native will suffer torment in the spleen. The Moon in the Angle of the Earth conjunct Mars or Saturn or made unfortunate by them, likewise, if Venus is the lady o f t h e sixth made unfortunate in a fiery sign, this will give pains in or around the lung, or tuberculosis, or suffocation ofthe breath. Venus made unfortunate by Saturn signifies pains ofthe mesentery,2 especially if it happens in the Ascendant; likewise, Venus with Mars in the eighth, or the Moon, Venus, and Mars conjunct in the evil aspect of Saturn. The Sun damaged under the earth weakens the stomach; the Moon damaged under the earth weakens the lungs; Mars in this manner damages the liver, Saturn the spleen, and Mercury the gall. The lord of the Ascendant applying to the lord ofthe sixth causes natives [to be] most neglectful of their own health. The application of the lord of the sixth to the lord of the Ascendant signifies illnesses but separation and deliverance from [their] infirmities. If the Moon and her lord free [are] from the infortunes [and if] she is not made unfortunate in the sixth house, the native will not have infirmities. The Part of Infirmity and its lord free from the infortunes will give natives who are sound [in health]; if the contrary, say the opposite. If the Part of Infirmity is joined together with the star of Bebenic? ofthe nature of an infortune, the native will have a foul and manifest infirmity.

1

2

Mars and Venus rule the two nostrils.

A covering of the intestines. 3 The term 'Bebenian' appears to be the same as the term used elsewhere 'Behenian'. From Agrippa's De Occulta Philosophia, Book II, chapter xlvii we have the title De imaginibus stellarum fixarum Beheniarum or "Concerning the Images of the Fixed Behenian Stars." At this point I can find out nothing more than what is said in a footnote to this chapter in the English translation recently released by Llewellyn. Cornelius Agrippa, Three Books of Occult Philosophy, ed. by Donald Tyson (St. Paul, MN: Llewellyn,1993), 396. "Behenian — 'Behen' is from the Arabic: bahman — a kind of root. The old herbalists adopted it without knowing its attribution (see Gerard [1633] 1975, 679)., so its meaning was never clearly fixed. Agrippa clearly uses the term as a synonym for Arabian." Schoener is probably using it in the same way, meaning stars used by the Arabs. r


The Ascendant and the Moon are the significators of the body. The lord of the first and the lord of the house of the Moon are the significators of the soul. Wherefore, if the Ascendant and the Moon are impeded and their lords are free from the malefics, these signify an infirmity ofthe body but the health of the soul. And if the Ascendant and the Moon are free from the malefics and their lords are impeded, these signify the health o f t h e body and the sadness ofthe soul.1 The significators o f t h e sixth house, or the Azemene Part and its lord, fortunate, or strong and favorable, signify the health of the body. But if they are infortunes, or are weak, say the contrary. A fortunate Almuten of Infirmity designates moderate illnesses. There will be an impediment in that part of the body which a sign impeded at the time of the nativity signifies. If the Azemene Part is in the degrees of the Ascendant and the Moon or the lord of the Ascendant is conjunct with it, there will be Azemene 2 in the part of the body [ruled] by that sign.3 If this Part is above the earth, the illness will be manifest, if under the earth hidden. Leo, Virgo, Scorpio, or Sagittarius rising signify signalia before and after.4 The Significator of Infirmity in the Ascendant give infirmities in the beginning of life, in the Midheaven in the middle of life, in the Occident in old age, in the Angle o f t h e Earth at about the end of life. A degree which receives harm from infortunes, whether it is [one] of the degrees of the first or seventh house, signifies the body part in which an injury or illness, or both happen because [the degree] will always be in the bound of a planet, and, further, that injury or disease will agree with the nature of that planet in whose bound such a degree is found. When the Moon is badly affected in a geniture, the native will experience trouble in the body more on the left side than on the right, but if the Sun is impeded, more on the right. The part of the body5 of an impeded or combust planet will suffer and there will be an infirmity according to the significations and nature of that same impeded planet. If the Ascendant and the Moon are impeded by an infortune, the native will suffer in the part of

1

Here we have a very clear example of the form-matter distinction as applied to medical astrology. The Ascendant and the Moon are the matter of the body, i.e., they relate to physical health. But the soul, being the "form" of the body in the Platonic-Aristotelian sense of the word 'form', is signified by the lords of the Ascendant and Moon, they being the formal principles of which the Ascendant and the Moon are the material. 2 See page 99, note 1. ; 3 Pars Azemene si in partibus ascendentis fuerit, et Luna cum ea coniuncta, vel dominus ascendentis, erit Azemene in membro illius signi. Dando ascendens capiti etc. There is a problem here with the original Latin. As we shall see below, it was customary to assign the houses to the parts o f t h e body based on the analogy of Ascendant = Aries, the second = Taurus, etc., as noted below. The Latin indicates that this is happening here in this aphorism. The problem is the phrase Dando ascendens capiti etc. If this logic is followed we get the following translation: "If the Azemene Part is in the degrees of the Ascendant and the Moon or the lord o f t h e Ascendant is conjunct with it, there will be Azemene in the part of the body [ruled] by that sign, giving the Ascendant to the head, etc. " The problem is that the aphorism as given states that the Azemene Part is in the degrees of the Ascendant. Therefore, by the logic of the passage as it is given us, it will always affect the head. I have chosen to drop the offending bit of Latin so that this aphorism makes sense. 4

signalia ante et post. The word signalia is an undocumented form or the plural of Medieval Latin signale. This word means 'signal'. The problems is that no medical use is given in any of the lexicons. It may mean 'marks' or 'signs', and the phrase ante et post here translated as before and after could also mean "in front and behind." 5 membrum. r

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the body of the sign in which the Moon is [located], especially if the Moon is in an evil house and in a sign that causes infirmity, Aries, Taurus, Cancer, Scorpio, or Capricorn. If the Part ofthe Year in Which Death Will Be Feared or the lord of its house should be conjunct the lord of the Ascendant, the native will have many infirmities and impediments in the body nor any lesser impediments in substance.1 If Saturn and Mars are in the Ascendant in Scorpio, the native will lose all of his large teeth and especially the uppers. The sixth sign from the Ascendant or from the Sun in a diurnal nativity, or from the Moon in a nocturnal one,2 made unfortunate by the presence, square, or opposition of an infortune, the part of the body of that sign will suffer harm according to the nature of the sign and planet which make that position of the zodiac unfortunate. The first house possesses the face and head.3 The second house [possesses] the neck, the nape o f t h e neck, the nodus* the throat. The third house the arms, shoulders, and hands. i The fourth house the chest and the heart. The fifth house the stomach and the side. The sixth house the belly. The seventh house the viscera, pudenda, and the thigh. The eighth house the vulva, bladder, testicles, and penis. The ninth house the posterior and buttocks. The tenth house the knees and the hams. The eleventh house the lower legs. The twelfth house the feet. If, therefore, malefics tainting the parts of the body assigned to these houses of heaven5 are found in these, especially badly affected, this decrees for the native harmful signs. Likewise, Mars in the Ascendant peregrine inflicts a notable scar on the face. And just as noxious planets bring shame upon those parts o f t h e body which they rule, so also wholesome stars adorn, etc.

1

2

3

minora in substantia. Then as now, illness costs! Note the use of the word 'sign' rather than house. This may be a survival from whole-sign houses.

This and the next eleven lines contain the one instance of the houses being related to the corresponding signs on the principle of Aries = the first, Taurus = the second, Gemini = the third, etc. It is only done with the parts of the body so that we have an house-based melosthesia as well as the more common sign-based. Other than this, the old Western astrologers never made the now common equation of signs with the corresponding houses. This appears to be a medical term denoting a hard spot, joint, or swelling. Which it may be here is difficult to say. 5 domiciliis. This is one of the rare times that this word pertains to houses rather than signs. r


If Saturn [as] the significator of infirmity is in Aries, the infirmity will be in the chest as one will see in this table.

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Concerning Serving Men and Women

If the Almuten of these has agreement with the lord of the Ascendant, it signifies the harmony of the servants with their lord; if not, it will be the contrary. Mercury oriental in the Ascendant or Midheaven and especially applying to Jupiter in a common or moveable sign signifies the happy and fortunate state o f t h e lord with respect to his servants for he will have profit from them and they will be faithful to him. However, if Mercury is unfortunate, retrograde, combust, or stationary, the servants will be disobedient; rogues and faithless ones, they will do more than harm to the native; they will be come faithless and thieves, and the native will endure loss from them, more so if Mercury is under the rays or applying to an infortune in a fixed sign. A fortune in the sixth or twelfth house signifies useful serving men and women. If an infortune is in that place, he will have trouble and evil from serving men and women, and inconvenience and anxiety from them; they will rise against him and perhaps he will be imprisoned by them. The lord of the sixth house [being] a fortune, or otherwise made fortunate, signifies many serving men and women and convenience from them. If it is an infortune, it will be the contrary. If the Midheaven of a geniture is the Ascendant of a servant, or the Almutens1 of these are configured with a benevolent figure, the servant will minister to his lord with the greatest regard. Or [it will] also [be such] if the Almutens aspect each other well, or if the same planet is the significator of both, or if the sixth house of the servant is found to be the Ascendant ofthe lord, or if both Almutens are located harmoniously, or they are agreeable with respect each other. The Part of Servants and its lord fortunate and in good places signifies a multitude of, and the faithfulness of, servants. If the contrary, say the contrary.

1 These are simple Almutens of the Midheaven and Ascendant, not the kind of compound Almuten such as the above Almuten of the Significators of Servants.

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Concerning Animals and Beasts

For lesser animals look at the cusp of the sixth house, its lord, and third triplicity lord of the sixth house. If the greater part of these are safe and fortunate, the native will be considered fortunate in lesser animals. Mars in Taurus, Scorpio, or Virgo, oriental, well-disposed, makes a native who is fortunate with animals especially perhaps because of cows, goats, and the like. For large animals which are ridden such as camels, horses, mules etc., look at the cusp of the twelfth, its lord, the third triplicity lord of the twelfth house, and Mars. For if the greater part of these are fortunate and safe, the native will be fortunate in larger animals. Mars oriental in a quadrupedal sign,1 especially in a royal sign,2 and in the Ascendant or Midheaven, or in the eleventh, and if along with this the Sun or Jupiter should aspect, the native will be a lover of horses and hunting, especially if the Moon is with it, or if Mars is the lord of the Ascendant, or the lord of the Conjunction or Opposition preceding the nativity. If Mars oriental in Aries, Leo, or Sagittarius is himself the lord of the sixth or twelfth, the native will have many beasts, horses, and animals which have large bodies, especially if Jupiter should aspect. Sagittarius rising, or a bestial sign on the Ascendant, and its lord joined with Mars, or in his good aspect from a good place, the native will love beasts, likewise also, if it is the Moon instead of the lord of the Ascendant. If Mars fortunate in a quadrupedal sign is conjoined with the Part of Fortune, or otherwise well made fortunate, the native will be a lover of horses, arms, and of hunting. The third triplicity lord of the sixth house made fortunate signifies that the native will ride beasts, and have favor from them. Fortunes in the twelfth or in good aspect to it, the native will profit in the matter of animals. Infortunes give harm and evil.

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The Example ofthe Proposed Geniture1

First Conclusion: I consider that he will have no spot on his body because of the deliverance of the Ascendant, sixth house cusp, and seventh house cusp [from impediment.] Second Conclusion: Thereupon, the Azemene Part conjunct Venus affirms the cleanness and clearness in his limbs. Third Conclusion: This native will have few infirmities; this is drawn from the good, strong disposition of the significators of infirmities, for the cusp of the sixth house, the seventh, the Ascendant and their lords are also fortunate, and the Azemene Part conjunct Venus. Fourth Conclusion: Sight and hearing will be weaker on the right side in him. The square of Saturn touching the Sun from the angles causes this. Fifth Conclusion: The sign of Virgo designates the swelling o f t h e belly, diarrhoea, and colic, which Mars in Leo also signifies. Sixth Conclusion: The Moon harmed under the earth proclaims the weakness o f t h e lungs. Seventh Conclusion: Mars in a hot sign corrupting the Moon by a square threatens other infirmities that will come forth because of heat but quickly pass over, such as ephemeral fevers. That these happened in the beginning of life is affirmed from the place of Mars between the Ascendant and Midheaven. Eighth Conclusion: This native will be molested more by infirmities on the left side of the body than on the right. This is disclosed by the Moon made unfortunate in the nativity.

1

r

In the text the heading is omitted this one time. I have put it in for the sake of consistency.


Ninth Conclusion: The Part of Servants joined to Venus designates a multitude of servants for him. Tenth Conclusion: He will bear many hardships because of servants. This is judged from Mercury, the natural significator of servants, entering combustion.

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Chapter Seven: Concerning the Qualities of the Soul of the Native. f the qualities of soul, we learn that which properly pertains to the intellect and the reason through the qualities of the place of Mercury. But we observe the disposition of the irrational soul, namely the vegetative and sensitive soul, from the place o f t h e Moon, and also from the stars which are associated with her in the figure, or which apply to her, which are separated from her. If the aforesaid places, namely, those of Mercury and of the Moon, apply to each other mutually, and there is concord between them, the soul will be made well ordered and harmonious. If Mercury is stronger than the Moon, then the native will live according to the intellect, and he will not pursue the pleasures and solace o f t h e senses. But if the Moon is stronger than Mercury, say the contrary. Consider which signs the places of Mercury and the Moon occupy. For if they occupy moveable signs, they incline the native so that he will love the unity and peace of cities, castles, villas, armies, and communities, and he will contribute his zeal to the governance of the state, and he will offer his works to the state; he will think upon divine matters; he will be of acute intellect, good opinion, liberal, especially desirous of honor and fame; he will desire to be praised by others; and he will seek out the judgments of Astronomy. Common signs make the soul multiformed, easily changed, or having different [kinds of] character; it is difficult for him to know what he seeks; [he is] agile, happy, loving, unstable, crafty, malicious, choosing many things which he is not able to pursue; he is a lover of music, skillful, of acute intellect; he will repent himself because of an evil deed which he has committed without deliberation. Fixed signs make a man just, not false, nor trivial, but stable, not moving himself because of [any] small matter, having good intellect, quiet, most observant of others, obedient, loving honor, constant, and of firm purpose in his opinions, conserving within himself a true, good, lasting and long memory of things that have been done, especially confident in his own counsel, not ceasing in his opinions, holding his own in his affairs as long as he might, and, if he has commenced some matter involving hostility and hatred, letting go with difficulty; he tolerates fatigue, refrains from pleasures, is contentious, a transgressor of the law. The planet Saturn, Jupiter, or Mars in the oriental1 station, in the first house, especially when it is in conditions agreeable to for it, namely, in a sign of a nature which agrees with it, a good relationship with the luminaries, and in the aspect of planets agreeable to it, and it is separated from a planet which is agreeable to it, and being joined to a good planet which agrees [with it], and similarly when it transfers light, it makes the native free in spirit, good, simple, and confident in his own counsel, brave, acute of intellect, liberal, open, and not quickly changing himself. A planet in occidental station, in the seventh house, especially if it is in every condition which is contrary to it, it makes the native contrary in his character to those which we have described [above]. However, a planet in oriental station in the tenth house, especially with suitable conditions, makes the native one who has a great and admirable [quality of] thinking, firm in intention, strong, mindful, quiet, intelligent, magnanimous, inexorable, without deceit, industrious, hard-working, inquisitive, noble in spirit, and wise in the sciences.

1

The retrograde station.

Chapter Seven: Concerning the Qualities of the Soul of the Native.

113

But if the planet is in oriental station, in the fourth house with conditions contrary to it, it causes the native to have a character contrary to the aforesaid. But the situation of a planets1 in oriental station in the house which succeeds the first, signifies indifferently concerning a good character [of the kind] which they signify in the first house. [They signify] the same in the house which succeeds the tenth house, middling with respect to [what is signified by] the tenth house. If, however, they are in the cadent houses, they take away much from good character. And if they are in the cadent from the first house [that will be taken away] from the character which the first house signifies, and so concerning the others. In turn, with respect to the vices which are signified by position of the planets in the occidental station of the seventh or first house, they are diminished more in the cadent houses than in the succedent houses, because if the native will possess the worst character because of neglect, he will not carry out many things. When oriental planets in the first house are also in the opposition to the Sun, they make the native trivial, stupid, weak, not enduring labor, easily changed, base, unlucky, doubting, timid, tardy, fatigued, changeable, inconstant, and solitary. When the planets are in a contrary condition, these things will be contrary. But the occidental station of Venus and Mercury in the fourth house and also in the seventh house in a diurnal nativity, the occidental station of these planets in the first house or in the tenth house in a nocturnal nativity with good conditions, is just as we have said about the three superior planets; it makes the native fine of wit, uncomplicated, intelligent, having a bad memory, shunning labors and things that fatigue; nevertheless, he will be an inquirer into secret arts such as the necromantic and other arts, and also the art of tools and machines in which there is anything secret and foreign, and the art of sculpture, also the art of astrology, and interpreter of dreams, haruspicy, and things similar to these, one who seeks things that are concealed. The mediocrity and lessening, both of good and of bad character as regards the succedent and cadent houses are judged in the same manner as that which was described in the [case of] the three superiors. Likewise, when planets which dispose of the native's character are in their own proper places, and [places] which are agreeable with their nature, as has been said above, these make the character properly enduring in goodness, and that the character is not easily changed, nor disturbed, because the native will prosper in the workings of his character so that whatever the native considers doing, he will do it with his Mars, and it will command by itself, especially moreover, if one and the same star should be the ruler of the two places of Mercury and of the Moon. And [this is] also when in any manner whatsoever a planet participates with Mercury in the figure and is separated from the Moon, or has agreement with it. But if it is thus, and said planets are not in places agreeable with them, and even of a contrary nature, this will cause the contrary of what we have said. If, however, these conditions are indifferent, you will declare that the character is also of an indifferent nature. If, however, the planets which dispose of Mercury and the Moon are infortunes and elevated above Mercury and the Moon, they make the native unbending, and rejoicing in injuries and vexations of others, unfair, proud, evil, and unjust, which happens because of the nature of the infortunes. If, however, the infortunes are the dispositors of said places,2 they make the native agile, and quick to do evil without hindrance and with ease, and done openly. And when another planet

1

2

Reading planetarum

for planetae.

In this sentence the reference is made not to infortunes which dispose of Mercury and the Moon, but to infortunes which dispose of those planets which dispose of Mercury and the Moon.

114 '


which is of a nature contrary to the malefics rules over them, they make the native evil in reputation, wherefore misfortune follows, and there may be perhaps disgrace and punishment. And as just and good men are brought about by means ofthe happy and benign applications of benefics, if none of the malefics are elevated above them, and also those who rejoice in the benefitting of others, neither does any injury happen to them because of these; on the contrary their goodness will be the cause of their happiness and honor. However, when stars contrary to these [benefics] are elevated above them, then that which is contrary to the aforesaid will happen, because of their gentleness, tranquillity, their esteem of mankind, and their piety, they will be belittled by people, reproached, and they will bear injury and violence. ,: Saturn1 —If Saturn [is] the sole dispositor with regard to character, that is, [he is] the lord ofthe place of Mercury and ofthe Moon, [and] he has a good condition2 with respect to the angles ofthe place ofthe world,3 and also the Sun and Moon, and is in his own dignities, the native will love just men, also [will be] a lover of agriculture, one of good and great counsel, hard-working, an inquirer after great, secret, and divine matters, one who desires kingship. But when he declines4 somewhat, the native will be rich and a violator who has taken what belongs to another, a gatherer of monies, and envious. Moreover, if Saturn is of the contrary of the condition which we have described, namely, evil, it causes the native to have a shameful character; he will be vile, mean spirited, ignorant, unskilled in things, and persisting only in his own counsel, envious, timid, and solitary. Therefore, he will not rejoice in the society of mankind; a liar, a deceiver, a concealer of falsehood, esteeming darkness and wailing, shameless, unfortunate, one who endures evil suffering, he will esteem no one, a deceiver of friends, always sad and grieving, and he will shrink back from good things. Saturn-Jupiter— [If] Saturn [is] the dispositor ofthe qualities ofthe soul at the same time with Jupiter, or if Jupiter is one of the lords of the place of Mercury and the Moon, with Jupiter and Saturn well-disposed, and the relationship of these two to each other is good, then the native will be just and he will honor the old, he will be wholesome in his counsel, an assistant and promoter of the doings of the king and loved by him, of good state, magnanimous, a lover of his friends and his blood relations, gentle, a peaceful and learned philosopher. But if the condition of these planets, first in and of themselves, then with respect to each other, is contrary, the contrary of what we have described will happen. Prone to evil the native will not know the doing of good; he will be turned toward diabolical and evil deeds; he will love to continue in evil speaking; he will predict the future; 5 he will shun having children and friends; he will dwell in caves; he will not converse with people; faithless, always seeking the evil in people, of evil spirit,

1

This and the other headings like this below are not in the original. Because of what follows here, he does not seem to be using conditio in its technical use, i.e., as pertaining to sect. But he does seem to be referring to "similitude" which does include sect. However, this does make his general usage of conditio problematical. See Appendix VI for a discussion of similitude from the Opusculum, Part II. 3 respectu anguloru loci mundi. The angles as found at the birthplace. declinabit. The verb is in the future, but the present tense makes more sense in English. The verb here either may or may not be used in the technical sense which means a planet not being in the angles. It could simply mean that Saturn declines a bit from a state of maximum excellence described in the previous sentences. Presumably by diabolical or other evil means, as opposed to Astrology or other means of divination regarded as legitimate. This is indicated by what precedes in the text.

115 ' Chapter Seven: Concerning the Qualities of the Soul of the Native.

wearisome, he will not esteem honors; he will be foolish; he will love lamentation and injuries; and he will shrink back from the procreation of children. Saturn-Mars — Saturn well-disposed conjunct or linked by aspect with Mars, or sharing with Mars in rulership [and Mars] also well-disposed, or joined bodily to a star of the first or second magnitude [of a nature like Mars],1 signifies that the native will have great intelligence, [will be] bold, wishing to obtain victory quickly in everything; he will not let go of enemies; he will never be obedient to anyone; he will not absolve himself of a crime2 which he commits; thus he is tenacious in malice, cruel without piety; he will bring himself into everything where there is much fear; despising everything, a sower of discords, he will love quarrels, and he will promote them; a betrayer, he will cause conflicts 3 willingly; full of lies, having the worst of hatreds, he will hold kings, princes, and nobles in hatred; a complete boor and iniquitous, he will do harm to people, nor will he be afraid for any cause; he undertakes many things heedlessly, and accomplishes nothing, hasty and quick in his actions, and he cannot sustain anything; and he will have wonderful success in all of these; he will delight in hypocrisy and wishes to seem good.4 Both badly disposed, and in contrary and uncongenial places, the native will be a person who tries to get things belonging to other people, a plunderer; abusive, a robber of travelers, he will not be afraid to get a possession or wealth from any evil gain whatever; and will he not fear God, he will be a blasphemer; and he will not love any of his friends; a deceiver, traitor, thief and robber, a shedder of human blood, he will rob churches, indeed, he will rob graves so that he may have clothes; he will adore demons, and for this reason he will engage himself in necromancy; he will commit incest and adultery; and he will not dream nor consider anything except the harming of persons by some sort of evil seizing peculiar pleasure out of every kind of injury and evil deed; he will delight in sport with every iniquity and malice which can be thought of such that such a native will be the very worst. If one of these planets is well-disposed, and the other unfortunate, it will increase the malice of the first signification and remit the malice of the second signification. You will judge thus in proportion. Saturn-Venus — Saturn fortunate and joined to the star of Venus, or if she is happily and agreeably positioned holding rulership over either the place of the Moon or Mercury, indeed, produces natives who suffer from the consuming disease of envy, [and] who are strangers away from humanity and the sweetness of common life and civil habit, [and leads them forth] into ethereal winds, and it engenders persons who are confident in their counsel more than justly, and which produces a kind of misanthropy which shows itself to be sad and stern. Nevertheless, it bestows hearts adorned with remarkable endowments and full of wisdom, intelligent, and keeping counsel hidden, and provided with a singular piety and reverence toward God, and it signifies spirits who examine the hidden secrets of laws with a great and unremitting application, and the greatest of

1

The text in brackets is supplied because every other author that cites this material says this. Otherwise, the reference to a star would make no sense. It has to be a star of the nature of Mars. 2 depeccato. Or more moderately a mistake. baratarias. This is a back construction from Romance languages, barataria in the singular and comes into English as 'barratry'. It is the offense of being a fomenter of conflicts. There are also several other meanings given to the word, but this fits the context best. See the Oxford English Dictionary under 'barratry'. And this is the positive Saturn-Mars type!

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industiy; [it signifies] minds illumined as if by a kind of light of divinity, and prophetesses 1 of future matters which are by no means vain. These persons pass over all allurements of vice and filth, no less than the wise Ulysses of the song ofthe Sirens, with deaf ears and spirits averted, and in great truth they both despise and condemn themselves. Yet, also these persons are not so rarely disturbed by the stings of jealousy. If both are made unfortunate, the native will be a most foul fornicator and will employ every act of luxury against law and the rule of nature; he will be a sodomite, esteeming doing [it] with the old and the base rather than with the beautiful, he will have an affair with his blood relatives, and he will be deceived by them; he will be wretched committing adultery, and he will love vile, old women rather than pretty, young ones; also he will desire to fornicate with beasts. He will not hold God in reverence; he will despise the churches and the acts of God, and he will concern himself with studies of necromancy, one who accuses,2 and an abusive wretch. Saturn-Mercury—Saturn fortunate, joined together with a Mercury which is fortunate, or when Mercury is the lord of one o f t h e places described, the native will be of subtle and acute intellect, an examiner of subtle matters, and he will delight much in these; he will examine laws, chronicles, and deeds [of history]; he will be a learned man;3 he will embrace all subtle matters and especially those in which there is more difficulty; he will love medicine, and he will be most fortunate in all of such things. If both are unfortunate, the native will be sad, envious, a deceiver and a robber; and his own kin will consider him abominable; he will be solitary; he will perform incantations of demons, and will always seek after diabolical matters. Jupiter — Jupiter fortunate and sole dispositor ofthe native's soul, both the lord ofthe place of Mercury and the Moon, makes a native honest, good, pious, gentle, a lover of virtue and nobility, magnanimous, a worshiper of God, he will acquire friends from among good people and nobles; he will esteem and support them, and they will esteem him; all of his meditation will be on good things; he will be silent and quiet and sometimes solitary so that he can meditate and work on good works; he will speak of and do good deeds; he will be liberal, will have a praised and honored life, [and will be] cheerful. If Jupiter is unfortunate, the character will be similar to the above, but much lower for in the place of magnanimity, say that the native will be proud, and in place of liberality, say that he will be prodigal. And thus you will speak remitting all ofthe best actions mentioned above. Jupiter-Mars — If Jupiter well-disposed is joined together with Mars well-disposed by body or by aspect, or because Mars is a sharer in the places from which the disposition of the soul is sought, then the native will be a wise and good consul in arms and disputes, and from this he will have a

1

vaticinatrices. This is the feminine form. obrectator. This is an undocumented word, but according to Latham's Revised Medieval Word List, there is a root rett- which sometimes varies to red- and there is a form rectatio which means 'accusation'. Combining this with the standard Latin prefix ob and changing it to the form indicating an agent, we get obrectator, "one who accuses." This appears to be back construction from the Romance languages. sophista. Usually but not always this word has the modern negative connotation. However, in this context this does not appear to be the case.


great reputation; he will be reputed a just and strong warrior, and daring; he will be a lord of those who bear arms because of his counsel and his courage; rather he will make himself a lord by his counsel and his just character; and he will not submit himself to anyone, nor obey; he will be wrathful and desirous of revenge; having great pride, a lover of honor, extravagant, magnanimous, he will perform great deeds; he will promise the greatest things to himself; he will try to get the greatest things; a good judge of matters, he will direct and prohibit many things all of which will turn out fortunately for him. If both are unfortunate, the native will be a hypocrite, a blasphemer, not having [any] shame; he will keep no business hidden, and he will be silent about nothing, but he will reveal it; he will fix a worthy reward for his own works; he will wish to obey no one; he will be a pillager, a thief; loquacious, unstable, faithless, and base; he will repent himself quickly of something done; he will be a dissipater of goods; he will not be grateful for a service done for him; [there will be] little sense in his deeds, a proud liar, having little learning or wisdom, a sower of discord and shameless, sparing no one, changeable in all of his own doings. Jupiter- Venus — If Jupiter is well-disposed [and] associated1 with a fortunate Venus, the native will be cheerful, loving jokes and songs, pious, of sound heart, comely; and he will love comeliness and beauty, contented about doing good things, and with good character, having a good will, gentle; he will be grateful for what good will happen to him; he will love God [being] of a good life with good faith; he will desire women in an honest manner; he will love books and reading; he will love his kin, justice, being praised, and honors; his every deed will be [done] with justice and probity. If both are unfortunate, the native will have a life of vice with weak courage; effeminate, his anger will be quick like that of a woman, tenacious in purpose, very [prone to being] infatuated, extravagant beyond measure, lustful, he will love the adornment of [his] hair; he will extol himself; he will have the mind of a woman; he will rejoice himself in showing off his good character; he will delight himself in ecclesiastical matters; nevertheless, he will be a faithful concealer of his own business; commendable and liberal in all of his own deeds, he will have the desire to associate himself with people; he will grieve and have great anxiety over some small deed done badly; he will involve himself also in counsels and judgments in matters which are suitable, and especially in the business of women, or in the enjoyment of ecclesiastical matters, and this according to which one of these [significators] is more predominant over the other. And so proportionally you will assign significations to the one which predominates. For if Jupiter is less weak than Venus, then Jupiter will obtain the things signified of Venus according to his predomination, and so conversely concerning Jupiter. And you will hold this in proportion in [the case of] all planets which associate themselves in any business, always maintaining the rulership ofthe stronger. Jupiter-Mercury—If a fortunate Jupiter, the dispositor of the soul, is associated with a fortunate Mercury, the native will delight himself very much in the reading of Geometry; he will be an arithmetician, a logician, a philosopher learned in the quadrivium, a versifier, a professor of law, one who has an acute intellect; gentle, he will give good advice both for himself and for others; [being] of good character, he will do what is good for others; he will love people and be mutually esteemed by them; a lover of his kin, one whose life has been established with probity and an agreeable

1

118

Reading associatus for associatu.

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quality of character, a king's physician, he will love God; [he will be] a lover of the sciences and of praise, fortunate in his deeds, completely subtle in his intelligence, obedient, and one who has a good disposition. If both are unfortunate, he will be wretched and contemptible; loquacious, he will not adhere to divine things; he believes himself wise although he may be, nevertheless, foolish and a rascal; given to many errors, proud, verbose, quick and impetuous, he makes known his own will, and he does not conceal it; he will be one who reveals news; having a good memory, he will perhaps be a teacher1 of boys. Mars — Mars fortunate and the sole dispositor of the soul, the native will be daring, powerful, most brave and wrathful, seeking after arms, an author of wars and disturbances, courageous, he incurs the danger of death with fear; he will fear nothing; he will subject himself to no one; he will be the first in war and strife; he will believe too much in his own strength. Courageous, a destroyer of things, he will hold everything in contempt; he will bring unjust force to bear upon people; a man ofthe greatest authority and power, a captain ofthe troops, he will love conflicts and battles sowing new conflicts repeatedly; he will be intelligent in all deeds of arms, always angry; yet he will be endowed with a good character and fortunate in all of these matters. If an unfortunate Mars is the sole dispositor of the soul, [the native] will be a shedder of human blood; he will love conflicts and discords of every kind; wearisome to mankind, a blasphemer, a robber, a cruel man, foolish, proud, a destroyer of things, an inordinate malefactor, he will pursue his kin with hatred; shameless, prattling, he will speak with a high voice; inconstant, he will not fear God, but completely diabolical and an evildoer, everything for him will go under toward evil. Mars-Venus — If Mars the dispositor of spirit2 is fortunate and associated with a fortunate Venus, the native will love his comrades; he will love pleasures, joys, jubilations, and moderate jests; [he will be] frugal, quiet, modest and wise; he will seek to have intercourse with men and women; [he will be] jealous, and easy3 deceiver of friends; 4 he will act with women against the rule of nature; he will have good discretion, a quick anger, and good faith. If both are unfortunate, the native will be excessive in coitus; a liar, a betrayer, he will deceive everyone; a blasphemer, having sudden [changes of] of will, he will commit adultery and incest with virgins and those who are married; impetuous, astute in deceptions, he will despise everyone; he wishes to fulfill his pleasures quickly; he will commit every [kind of] dishonest fornication, and he will be changeable in his business. Mars-Mercury — If Mars [as] a fortunate dispositor is associated with a fortunate Mercury, the native will be a man who captains troops, a leader of an army, subtle in arms, perspicacious;

1

2

magister.

spiritus. In most other references the word is anima, indicating that even in this time 'soul' and 'spirit' were not clearly distinguished from each other. 3 or 'swift'. zelotypus, levisdeceptor amicorum. The translation is simple enough, but the meaning does not completely make sense. Montulmo in the parallel passage has the following: zelotypus et levis, et non deceptor amicorum, "jealous and swift [or easy], and not a deceiver of friends." The non-italicized words in the Latin do not appear in Schoener. But they could easily have been dropped, or added. It is not clear who has it right and I have found no other sources with this reference. See Montulmo Part 2, 65.


inconstant, a betrayer, doing evil, a hypocrite, he will love those who deceive; he will stir up conflicts [and] he will esteem those who act in a manner like himself; he will aid his friends and do harm to his enemies; [he will be] eloquent, subtle in malignity, and he will prosper in all of these things. If both are unfortunate, the native will be a liar, a rogue, a squanderer, a deceiver in giving and receiving;1 he will perform false sacraments; he will not recognize God; a lover of strife, of great clamor,2 a betrayer, a killer of men, he will obey no one; foolish, unjust, one who performs the incantations of demons, he will quickly repent himself of his own affairs; he wishes to seem wise when he is foolish, a man of diverse states of being. Venus — If Venus alone disposing of the native's soul is fortunate, it makes the native's soul cheerful and delightful, desiring songs and jubilation; he will be quiet, pious, loveable; he will hold God in reverence; he will do good to others; just, pacific, having good discretion, he will love comeliness and ornament; he will have good, true dreams; [he will be] subtle in his works and professions; he will esteem women and his purpose will be almost completely [involved] in the business of women; he will make himself loved by all; he will be jealous. If she is unfortunate, the native will have no courage, no fame, little name; a wooer, lazy, his deeds will be womanly; [he will be] completely feminine, a vagabond, despised, of evil reputation, very jealous. Venus - Mercury - A fortunate Venus lady of the soul associated with a fortunate Mercury, the native will have a good intellect, loving music, sounds, songs, and rejoicing in watching these; [he will be] cheerful, of good faith, a lover of friends, proceeding rightly in his deeds, of good reputation; he will love the sciences, and as soon as he will have knowledge, he will be increased in the strength of that reputation; he will speak politely, beautifully, and caressingly, and he will put forth his words with swiftness; he will be magnanimous; [he will be] a sodomite desiring boys rather than women. If both are unfortunate, the native will be astute in malice, a deceiver; saying in a manner one thing to you, he will also say the opposite o f t h e same thing to me, a liar, a deceiver of friends, inconstant; he will delight himself in deceiving women; a great sodomite, the author of evil both in speaking and acting;3 he wishes to do many things and to obtrude himself in much business, and perhaps he will not complete [it]; [one who makes] a great clamor, is of evil counsel; he will perform false sacraments; a betrayer, disparaging others, duplicitous in face and heart, his counsel will be given with betrayal because he sometimes shows a face other than that which his heart desires. Mercury —If Mercury is the sole dispositor of the soul, that is, if he is the lord of the place of the Moon, and the lord of his own place, and is not mixed with any star except that the fixed star is of his own nature, and Mercury is fortunate, it makes a native of sharp intellect and of the best kind of talent; [he will have] a good memory, a most subtle imagination, of profound opinion; he will

1 deceptor dando et recipiendo. What I have given is the literal meaning of the phrase but it probably refers to lending and borrowing money. 2 clamor. This could be more specifically 'a war-cry'. Reading agendo for augendo. Montulmo has agendo which makes more sense. Montulmo Part 2, 67. f

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'


delight in the quadrivial sciences, and he will be subtle in Astronomy, and he will excel in these sciences; he will scrutinize the secrets of nature; [he will have] good consideration, [will be] a versifier; he will do good for others, he will easily trust; one who conserves secrets, he will well retain the goings on and deeds of others; he will love trade; he will be clever; he will show himself to be someone which he is not, but yet, he will prosper in all of these matters. If Mercury is unfortunate, the native will be changeable in opinion because he will be turned now to one opinion and thereupon to another; he commits lies and falsehoods; ignorant, loquacious, he will not believe in God, and he will not obey him; he will conserve faith with no one; he will pursue his own counsel [being] fraudulent and foolish. The Luminaries — The luminaries also assist in the qualities ofthe soul provided that they are found in suitable places in the figure and in signs which agree with their own nature. The Sun — For when the Sun has agreement with a planet which signifies the state of the spirit, and it1 is of good quality, the qualities ofthe soul will also be more upright, and the native will be very remote from anyone,2 and more tempered, and also very powerful, more liberal, more faithful, [having a] better law, and without pride. However, if the Sun has no participation with the planet which signifies the spirit, and that planet is in a bad state, the soul will be of a worse quality; the native will be wretched and weak, [having] very great suffering; he will trust too much on his own counsel; he will be foolish, [having a] rigid will, and one very difficult to emend. The Moon — When the Moon is in the limit ofthe north and the south, that is, in the limit of her own latitude, she will assist with the variations of the quality of the soul, and she will cause them to be altered suddenly. However, when in either of the two nodes, that is, she is in the Head or Tail ofthe Dragon, she will assist in the sharpness ofthe qualities of the soul, and the native will perform his deeds quickly. If, however, the Moon is ascending, increased in light, that is, when she goes toward the Opposition, and when she is in the full state, then she augments significations, and they will be the more fit and more apt. And if the Moon is decreased in light, or when she is under the rays of the Sun, she makes natives more hidden, and it will operate so that the natives do not vigorously arrive at a goal. These are according to Ptolemy.

1

'It' could be either the Sun or the planet from this passage but what follows implies that 'it' refers to the planet. erit natus remotior ab aliquo. I suppose this means more aloof.


The Teachings and Aphorisms of Others

One generally seeks the condition of the reason, intellect, and understanding according to Mercury. Mercury is the planet of wisdom, reasoning, and learning for the intellectual virtues of the native, such as ingenuity, diligence, and the facility of learning and understanding; these depend on Mercury. However, the natural condition1 and the character of the native is generally gotten from the Moon and from the planets which are mixed together with her whether they are fortunes or infortunes because the natural virtues depend upon her. If the aforesaid two places, namely, [those of] of Mercury and the Moon, apply to each other or there is concord between them, the state of the soul will be orderly and harmonious. Wherefore also, when one and the same planet is the Almuten of the place of Mercury and the Moon, the signification will be stronger and the state ofthe soul orderly and harmonious. If, however, they are different planets, yet they are in harmony and in their own dignities, the signification will [also] be good although not so much so, and you will return to this precept in other matters also.2 Therefore, in the judging of the state of the spirit,3 [and] how much it is on the side of understanding and reasoning, first look at the Almuten of the place of Mercury, and the Almuten ofthe place of the Moon. For if the Almuten ofthe place of Mercury is more fortunate and stronger than the Almuten of the place ofthe Moon, and especially if the place of Mercury is better disposed than the place of the Moon, say that the native will live according to intellect, and will not pursue pleasures and the comfort ofthe senses. But if it is contrariwise, such that the Almuten of the place ofthe Moon and especially the place of the Moon has a better disposition than the place of Mercury, in the opposite manner [from the above] it signifies great rulership of the sensitive power,4 and that the native will pursue many pleasures and allurements ofthe senses, and [that] his intention will be firm in these matters, and he will not cease until he attains [them]. If, however, said Almutens are joined together,5 see which of these is elevated over the other, for the power signified by the planet [which is the more elevated] will subject the other to itself. If, however, the Almuten ofthe place ofthe Moon and the Almuten of the place of Mercury are equally

1

status. In this passage 'condition' should not be regarded as a sect word. I use it here in its ordinary language sense. In other words, in general if two aspects of the native's being which are signified in the chart by Almutens in general have the same Almuten, this indicates the greatest degree of harmony between these two aspects of the native's life. Having a favorable aspect between Almutens which are also dignified is almost but not quite as good. spiritus. Here it is again being used non-technically as a synonym for anima or 'soul'. That is, the power o f t h e sensitive or animal soul as opposed to the intellective. coniunctifuerint. Often this means conjunct by body as opposed to aspect, but the context here suggests that joined by aspect is also being referred to.

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powerful in different signs, then see whether one of them is in a commanding sign,1 because the one of these that is in a commanding sign will be stronger than that one which is found in an obeying sign.2 Again, if it is not thus, see finally which of these is in a sign of greater ascension, because that one will be stronger than the one which is found in a sign of fewer ascensions,3 and so then that planet will claim the dominion of the power of the soul subject to itself. See also in which signs the significators o f t h e soul are [located], and in which houses, and mingle the operations of that significator with the operations ofthe signs and houses. For example, if Mercury should be in Aries and the significator in Scorpio, it would signify that the native would delight in lies, betrayals, and deceptions, and especially in those matters which are signified by the houses in which the significator falls. And you will speak in a manner similar to this in other matters, for you are able to consider the significations of the signs for yourself because the significators of these are like the significators of their own houses.4 The Almutens ofthe place of Mercury and the Moon in their own Hayz make a soul strong; rash, he wishes to complete whatever he begins whether it is good or bad. But if it is the opposite of these, they make the soul slight, and especially if the places of the planets do not aspect the places of Mercury and the Moon. If the governors5 of the places of Mercury and the Moon are infortunes which are strong in an angle, the native will be proud, evil, but fortunate. [If the] governors of the places of Mercury and the Moon [are] unfortunate planets which do not stand in their own Hayz, and they are not in an angle, they make the native slight, vile, anxious, contemptible, given to punishments, having no counsel or wisdom. If Jupiter and Venus are exalted over Mercury,6 and each is in a suitable place, also in a strong angle, the native will be good, joyful, prosperous, many will esteem him and whatever he may do, he will complete [it] with a good ending. But if the infortunes are elevated over Venus or Jupiter (as, for example, if Jupiter ruled in the place of Mercury, and Saturn were elevated above Jupiter), or the fortunes are not in a good angle, the native will be gentle, good, humble, but unfortunate, and if he does any good for someone, it will be changed into the bad; in loving and lending many people will do him injury. Saturn in the domicile of Mercury, namely, Gemini or Virgo, or in the place of the Moon, such as Cancer or Taurus, in good condition in the world, 7 for instance in a good angle, the native will be a lover of good things, will have the greatest counsel, industrious,8 an inquirer after secret matters, [a seeker] of great riches, a lover and violator of flocks and treasure-hordes. But if Saturn is in the places of Mercury and the Moon, 9 and he is not in good condition, perhaps retrograde, or combust, and not in a good angle, it will make the native vile, foul, having little heart; he will like to sit alone; a liar, a deceiver without discretion, having evil thoughts, he will rule

1

Sign of north declination. Sign of south declination. That is, a sign of shorter ascension. This is one of those apparently clear statements that leaves a lot to the imagination. See page 48, note 1. 6 The context suggests that this means that Jupiter or Venus are the Almutens of the place of Mercury. 7 statu mundi. In a good house position, as opposed to essential dignity. See the next phrase. laboriosus. Or possibly troublesome.

2 3

9

This and the next passages refer not to planets being dispositors or Almutens of Mercury and the Moon, but rather these planets being in signs ruled by Mercury and the Moon.


himself by his own counsel; he will delight in unclean things; he will love nothing good; he will grieve and lament about anyone's prosperous success, and he will rejoice concerning evil things; he will shrink back from good things. If Saturn is in the places of Mercury or the Moon and he has harmony with Jupiter by means of a friendly aspect, or because he is in the domicile, exaltation, or triplicity of Jupiter, the native will be naturally independent; he will rejoice in people, and will have conversation with them; he will be one of good counsel; a lover of the good; he will esteem his parents; [he will be] intelligent and wise. And if Jupiter does not aspect by a friendly aspect and both are cast down from the good angles, the native will be one of evil memory, of evil understanding; he will join himself to diabolical and necromantic matters, and all evil matters; he will love the oratorical art and [the art] of lies; a defamer of all, he will have no friend; separate from all, unhappy, he will seek evil for all; evil in heart, wearisome, burdensome, having an evil receiving,1 he will rejoice in every evil matter. If Saturn [being] the governor of the place of Mercury is concordant with Mars, and Mars is in good condition, the native will have an evil [mode] of communicating, sometimes rash, sometimes not evil in society; without piety, insults will affect whatever good [there may be]; harsh, a maker of quarrels, he will place himself in great danger; he will naturally love quarrels; false, unfaithful, he will rejoice about murder, holding onto anger for a long time, wrathful in his deeds, and lover of flattery, proud, cruel, rigid toward mankind, a doer of every evil. But if Mars has an evil condition, he will be a thief, an ambusher of roadways, a plunderer, he will make himself rejoice in many things [of this kind]; he will have an evil life. Saturn governor of the place of Mercury in concord with Venus, the native will love the elderly,2 will regard women with hatred; he will spurn honors, all beautiful things, naturally envious, and [being] of evil society, he will rejoice in be separated from mankind; [having] no counsel, he will discover a new sect,3 and he will know the secrets ofthe laws; his success will be in the love of God and in his own law which he will create. Saturn in the places of Mercury, or the Moon, and if both are in good condition,4 the native will love Philosophy, [and] Medicine; he will be secretive; wise, he will rejoice in natural philosophy; he will be a learned man;5 a governor of his kind, he will know how to direct wars; he will inquire for his own sake into all arts; he will esteem everything which has been constructed6 in things; he will be an examiner of chronicles and histories. And if Saturn is of evil condition, the native will be one who holds onto anger, a plotter, a tempter, a deceiver, a robber and murderer of his own, a breaker of treaties of his allies, a necromancer. Jupiter with Venus in Gemini, Cancer, Virgo, or Taurus, or in friendly aspect, and having a good state of being7 signifies that a clear and honest soul will love. But it is not necessary that both planets be in the places of Mercury and the Moon; one suffices and the other should have a friendly aspect [to the first]. Human signs make the native modest, talented, also capable of reason, gentle, and having good 1

Apparently not the technical use of the word. Apparently in the sexual sense of 'love'. > Being heretical seems to have been just about worst thing they could image in those days. I suspect that this was drawn from the logic o f t h e "bad" behavior of Saturn-Venus types, rather than from observing the charts of sectaries. Presumably "both" refers to either Saturn together with Mercury, or Saturn together with the Moon. See page 117, note 3. 2

3

7

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This is the literal use of the word, as in'manufactured','built' etc ' esse.


manners, and one who rejoices in the company of mankind. Domestic signs make a native of average talent, not very rational, and not fit for learning, but a little prone to anger, and not excessively seeking good manners; the native will be civil and amiable. Signs having the form of signs belonging to the forest make the native one of inferior talent, and having great anger and because of this [he will be] more alien to good manners, sharing only a little in learning and urbanity, but more inclined to everything violent and rustic. If the sign of the Ascendant is not human, nor [the sign of] the Almuten ofthe Ascendant, nor [is] the Almuten of the nativity in human signs, such as Gemini, Virgo, Libra, and Aquarius, and especially in a bound of Mercury, the native will be one of those persons who enter into no sacred societies with others or compacts of friendship. Mercury occidental outside ofthe rays, not retrograde, in the domicile of the Sun, signifies the study of Astronomy. Jupiter and the Sun damaged or cadent signify that native is deficient in understanding. Jupiter in the domiciles of Mars and in pitted degrees1 signifies unclean, and needy persons, and injuries by military persons. However, in the domiciles of Saturn, and especially in Capricorn, and in pitted degrees, makes those who are rigid and hateful to everyone. He whom Saturn rules in the nativity will be unclean; he whom Mars [rules will be] evil smelling. If Venus is under the rays in a luxurious sign and with an infortune elevated above her, the native will be effeminate and a sodomite. The native's appetites are discerned by means of Venus, for she makes the native be delighted in the workings of that part of the body subject to such a sign (i.e., the sign in which Venus is [located]); for if [she is] in Leo, the native will be infatuated for Leo has rulership in the heart and Venus is the planet of love and joy, and also beauty wherefore that effect of Venus is signified in that part ofthe body. Likewise, Taurus which is the domicile of Venus signifies the throat which is the instrument by which song is accomplished; wherefore, Venus in Taurus makes a greater aptitude and sweetness ofthe voice; and not only in song, but also in eating and drinking because the throat is also the instrument ofthe receiving of food and drink. Likewise, Scorpio, the domicile of Mars, has regard to the pudenda, wherefore, Venus in Scorpio moves that nature and operation of that part of the body. However, the nature and operation or delight of that part of the body is sexual intercourse. Likewise, Pisces, the domicile of Jupiter, has regard to the feet; they incline to that working which is done by means ofthe feet; because of this such persons seek delight in walking about, going about, leading dance groups and dancing, and adorning the feet beautifully. In Gemini [Venus] signifies delight and a passion for those things which have regard to the hands such as adorning the hands with precious rings, fashioning beautiful works with the fingers in which people take pleasure and which truly please people. Always understand this, however, [only] if Venus herself is in proper disposition because if she is improperly disposed, this will be corrupted and diminished according to the [nature of] the misfortune. The disposition of Saturn in the nativity signifies concern and the tolerance of labor; Jupiter a firm faith and the passion for money. Mars denotes the force of anger for if he stands in a fiery sign, the native will have a greater

1

See Appendix V.


[degree of] anger than when he stands in a watery sign. The Sun [signifies] the desire for honor and honorable state.1 Venus [signifies] the desire for women, play, conviviality, drinking, and the like. Mercury [signifies the desire for] wisdom and this more so when he is occidental with respect to the Sun. The Moon signifies the natural virtues and the complexion2 of the body. If Mercury is in a domicile of Saturn in the nativity in his own proper disposition, not vitiated by other planets, the native will come to be ofthe best intellect, and [will have] a profound counsel in matters; having a secretive mind, he will understand things most completely. If, however, Mercury is unfortunate, the signification will be diminished in proportion. Mercury corrupted in Taurus or Scorpio signifies a crude talent and one least fit for studies of letters. If Mercury is in a domicile of Mars, especially in Aries, the native will be one who suddenly changes; suspect in all of his doings, perfidious, and cruel, folly will abound; a betrayer, he will not love anyone; indeed, he will kill and plunder whomever he wishes. Mercury is converted to the nature of whichever planet it is being joined to; for, if Mercury is being joined to Saturn, the native will have an impeded tongue; [he will be] envious, one who hides his own hostility; he will be a surgeon, a philosopher, exercising an excess which is against nature. If [Mercury is being joined] to Jupiter by conjunction or aspect, it signifies an envious person,3 one who speaks the truth, a discrete person, one who has honorable words, a scribe, a first consul. If [Mercury is being joined] to Mars, [the native will be] a liar, also a deceiver of women and virgins. If [Mercury is being joined] to the Sun, he will be associated with kings and writers. If [Mercury is being joined] to Venus, [the native will be] a lover of all sciences, a good, pleasant rhetorician,4 a good judge, arbiter and procurator. Mercury signifies these things when he is in the domiciles and bounds of those planets just as when he being joined to them because the significations of the planets are like the significations of their signs. Mercury under the rays, the native will accomplish his own business secretly, nor will his doings be uncovered. If the Ascendant has a good state of being and its lord has an evil state of being, this does indeed indicate the health of the body but the anxiety and sadness o f t h e soul; if it should be conversely, you should determine the contrary. Cancer in the Ascendant, and the Moon in neither fixed signs nor in an angle, these make a person who believes everything which he heads; he will have a changeable mind in all matters. Leo ascending with Mars in his own bounds or in the bounds of Mercury, the native will be very wrathful, inclined to quarrels and contentions, this more so if the Sun should see Mars by a square aspect. But if Mars should be in Leo in the trine of Jupiter, the anger of Mars will be tempered, and a certain greatness of mind and a natural power for carrying on great and distinguished things will be present in the native.

1

honestatis. Or constitution. 3 invidum. This does not make sense in the context of what follows and may well be a typesetting error carried over from the previous section on Saturn where it does make sense. Reading rhetor for rethor. 2

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Saturn conjunct Mercury in the Ascendant signifies one who is foolish and talkative; nevertheless, he wishes to be reputed to be wise; he will speak evilly about both men and women, and be an inventor of many lies, very foul in the tongue. The lord ofthe Angle o f t h e Earth in the sixth house makes a liar and a betrayer. If the lord of the Ascendant of the nativity is peregrine, that native will be clever, astute, malicious; he knows the doing of good and evil, and cleverly how to advance in every action that he wishes; yet his intention will be more prone to evil than to good. The Part of Fortune in the eighth house joined to the lord ofthe Ascendant signifies great anger, one who is slow in doing things, and if the infortunes look at the Part, the native will be defamed in his entire life. The Part of Law in Aries signifies wrathfulness, and that the native will be strong and have swift anger; [he will be] one who often dissents from others. If such Part is with Venus, it signifies a lover of joys, jests, and happiness; he will be one who has a beautiful form. Jupiter in the Ascendant in a domicile of Mercury signifies the goodness of intellect. The Almuten o f t h e Ascendant under the rays, the native will conceal his intentions. The Part of Fortune in a good place, in an angle illuminated by Jovial rays, signifies the health of the body and the cheerfulness of the spirit. Venus and Mercury conjunct or aspecting each other with a good aspect, the native will delight in musical concerts and be adorned with vestments. If the Sun is in the first house with Mercury, speak of persons who are tenacious, and inclined to poesy. The Dodecatemoria 1 of the Planets

_

HOC^H cJliu, \

J

CMp^

^ unuyuy

The dodecatemorion of Saturn in the domicile of Mars gives anxieties, sadness, and want. In the domicile of Jupiter it gives the office of judge, in the domicile o f t h e Moon misery and suffering, in the domicile of the Sun an evil state and bad character. ,, ,.JM, The dodecatemorion of Mars with Mercury and one of them mingled with the Ascendant, or having testimony with the Ascendant, these signify that the native will bold and courageous. The dodecatemorion of Mercury in the domicile of Jupiter with Mercury having dignity in the Ascendant signifies that the native will esteem justice. The dodecatemorion of Venus in the domicile of Jupiter signifies happiness and purity, in the domicile of Mars fornication, especially if it is in an angle. The dodecatemorion of Jupiter in the domicile of Venus grants sexual intercourse with women, but moderate and legitimate.

1

See page 28 and thereafter.


Now Concerning the Images of Heaven: and First Concerning Those in the Zodiac The sign of Aries with its stars1 makes a native proud and confident in his own counsels, yet having little talent, and a simple mind, a lover of his children, not content with his own goods, shameless, dishonest, altogether given to eating and drinking, rash, very often changing his abode, and one who is wont to delight in leisure pleasures, one who always wanders through the world, unknown, always desirous of searching out a new sea. However, the sign of Taurus2 makes natives who have a quiet mind and little talent, but if ever they are aroused, they do things that are to be marveled at; [it makes natives] who are also desirous of renewing old things, lovers of girls, libidinous, and simple, gladly concealing their loves. But the part of the constellation in which the Pleiades are [located] make the native lustful and always occupied concerning pleasures, wanton, drunken, greedy, biting in the things he says, having a care to paint bodies, polishing hair with pumice, and touching the hair, delighting in having said and done shameful things, and he will delight in pretending boldness in ambition. But the part in which the stars of the Hyades are [located], especially the bright star o f t h e Hyades which called Aldebaran, makes a native unquiet, turbulent, rejoicing in popular sedition, sometimes faithful, but loving battles because of peace. The sign of Gemini, however, inclines the native toward good arts3 and makes him eager for music; [he will have] a good intelligence, rational, and honorable. The sign of Cancer makes the native a lover of exchanges,4 of trade, and changeable. The sign of Leo, especially the area of the mouth, makes a native cruel, strong, rapacious, greedy, menacing, and desirous of living from robbery, and sometimes he retains this [plunder], and other times he spends it, and, therefore, it makes the native avaricious so that with no amount of wealth can he satisfy his soul, one who rejoices in eating and being gluttonous. But the royal star which is called the Heart of the Lion5 causes the native to burn with the desire for command; [he will be] proud and magnanimous. The constellation of Virgo makes the native just, reasonable, modest, studious, worshiping divine things, desirous of giving divine laws. But its bright star standing above the left palm, which is called Spica, inclines the native toward the love of agriculture and toward the preparing of foods from these, and Spica also offers the knowledge of great arts6 especially if it is aspected by a Mercury which is well-disposed. The sign of Libra with its stars makes a native just and one who considers everything with

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fairness and who brings onto himself the cause of his own death;1 [he will be] one who very much believes in his own imagination being zealous in the learning of good arts,2 a good and reasonable person. The sign of Scorpio makes a native one who has a keen and pugnacious mind, sly, and one who deceives under the appearance of friendship, one who desires to build strongholds and martial places, and to restore things which have been destroyed, and also to adorn cities with buildings. But the bright star which is called the Heart of Scorpion3 makes a native rapacious, violent, and greedy for ruling. The sign of Sagittarius with its stars, especially the first part which has a human form, makes a native gentle, reasonable, astute and wise, desirous of glory, and it also makes a native rejoice in the restoration of ruined cities and in the renewing of prosperity in them. But the second part which is equine makes the native unreasonable, one who has lesser intellect, and is a destroyer of cities. The constellation of Capricorn makes a native desirous of warring, and of overturning and making everything desolate. Of this constellation the first part makes a native a lover of land armies.4 The sign of Aquarius makes a native good, just, reasonable, chaste, holy and faithful, pious, but not very astute, one who falls easily into his own destruction, one who is solitary. The sign of Pisces makes a native who is variable in mind, one who breaks faith and abusive, a joyful host, one who whispers the crimes of others now to these ears and now to those, speaking poisonous words openly; bold in evil things, burning with envy.5 On the Northern Images The image of the Greater Bear with its stars makes a native courageous, one who rejoices in the subjugating and taming of large and large and ferocious beasts. The constellation of Draco, the Dragon, makes the native evil, envious, a seducer, a sower of discord, a vagabond, one who does not seek riches. The constellation of the image of Cepheus makes a native serious, austere, not rigid; he will be eager to hunt, he finds delight in pretending much; with a seriousness of character, having a tranquil life, and truly stoic, he rejoices in song sometimes tragic, sometimes comic. The constellation ofthe image of Arcturus6 or Bootes, especially the bright star in Bootes called Arctophyllax,7 makes a native who is faithful and who will preserve the secrets of his friends in his true heart and with quiet, and to him is sometimes entrusted the wealth ofthe people or ofthe king

1 This is derived from the fact that if Libra rises, Taurus is on the eighth house. Libra and Taurus have the same ruler, Venus. This also happens with Aries on the first because Scorpio is on the eighth. See page 66, note 3. 2 Again, see under Gemini. 3 Antares.

4

Given that this constellation is half land animal and half sea animal, perhaps the second part makes a native fond of navies? 5 This last description especially makes it clear that we are not hearing about tropical signs here as this and other descriptions are quite different from what one would expect to here about the signs. Yet, there is clearly confusion in the authors's mind between the fixed stars in their constellations and the tropical signs of the same name. At this time the entire constellation of Bootes was sometimes known as Arcturus. Now that name is reserved for the brightest star alone. See the next note. 7 Probably the star Arcturus.


because of his integrity, [and makes a native] who is desirous of ruling. The image of the constellation of the Northern Crown1 makes a native handsome, elegant, a lover of adultery, and also one who delights himself in unguents and fragrances in that there be a greater likelihood of adulteries, one who rejoices in the arts of pleasure. The constellation of Hercules or Engonas2 makes a native sly, clever, and instructed in many deceits, a liar, one who rages with an unrestrained animosity, but bold, strong, and one who pursues.3 The constellation of the Falling Vulture4 makes a native rejoice in the investigation of good arts.5 The bright star which is called the Falling Vulture or Lyra6 makes the native musical and a voluptuary. The constellation of Cygnus makes a native who rejoices in catching birds, clever and one for whom it is common to teach birds human speech; he will also be a wanderer, and one who will live by wandering, but with wantonness. The bright star which is called the Tail of the Hen7 inclines the native toward good arts. The constellation of the image of Cassiopeia makes the native wanton and one who greatly delights in gems and pearls, and in sculpture in gold or silver, and one in whom there is a great desire for gold. The image of Perseus makes a native who seeks wealth, honors, and victory. But the bright star which is called the Head of the Gorgon8 makes a native perform such things as on account of which the head will be cut off. 9 The constellation of Eniochus or Auriga makes a native who is elated with pride, one who is desirous of doing that which is almost impossible to do. The bright star in his shoulder which is called the She-Goat10 makes a native anxious and attentive because of excessive alarm, one who desires everything with impatient longing, seeking after new sayings, and afraid on trivial accounts concerning which one ought not to be afraid. The stars which are called the Kids11 make a native wanton, given to food and wine, suited to all games, skilled, changeable, one who, before he stops, is afraid for his own safety. The image ofthe Serpentary or Ophiuchus makes a native industrious, one who seeks a living for himself with great effort. The constellation of Sagitta makes native a wanderer, one who observes many regions; he will rejoice in arms, missiles, or the art of archeiy. The constellation of Aquila makes a native one who wanders and is unjust. But the bright star which is called the Flying Eagle12 makes a native rapacious, military, courageous, strong, and one who rejoices in the spoils of enemies.

1

Known to us as Corona Borealis. From the Greek meaning "One who is on his knees." persecutorem. Or "one who takes vengeance." Sometimes used as a name for Cygnus but here it is Lyra. 5 Or skills. 6 Actually Vega. 7 Probably Deneb Adige, also known as Deneb Cygni and a Cygni. 8 Algol. 9 Not limited to capital crimes but also through injury. 10 Our Capella. The Haedi. C Aurigae. 12 . „ . Altair.

2

130 '


The constellation of the Dolphin makes a native one who jests, is cheerful, and one who greatly rejoices in the art of swimming such that sometimes he swims below the water and sometimes above, and he also rejoices in music in which he leaps; he is lively in body; it also makes one who is a seducer; he will gladly listen to things that are new, and he will be somewhat foolish. The constellation of the image of Pegasus will make a native a curious person who inquires, and one who rejoices in the art of medicine. The constellation of Andromeda makes a native who rages against other persons with cruel ferocity and who desires to be the one who administers public punishments. The constellation of Triangulum makes a native one who wavers, who has a difficult life but is studious in the mathematical arts. On the Southern Images The image of Cetus with its stars inclines the native to gluttony and drunkenness; he rejoices in plunder, and also in the pursuit of large fishes. The image of Orion makes the native one who is enfolded in various anxieties such that he will always be agitated by thought throughout the night; [he is one] desirous of changing domiciles but is afflicted with misery. The bright star which is called Orion or Iugulae1 makes the native irreligious, perfidious, inclined to every study of hunting; he is rapacious. The constellation of Lepus makes the native industrious, vigilant, and timid who would do nothing good of his own free will, a vagabond. The constellation of Canis Major, and especially its bright star which is called Canicula,2 makes a native who is unrestrained in tongue who applies to every study of any villainy whatsoever, one who is inhumane, wrathful, terrible, threatening, proud, and lifted up with proud speech, but who has an incautious [manner of] speech. Procyon or Canis Minor, especially the bright star which is called Algomeysa3 makes a native rejoice in weaving deceits but does not follow to the end; it will also make one who is faithful to his friends, flattering, servile, one who inquires into the business of others. The constellation of Crater makes a native glutinous, one who rejoices in much wine unmixed with water,4 and who has his entire thought in [his] cups. The constellation of the image of the Centaur inclines the native toward the love of horses, breaking them and training, and the study and handling of arms. And such will be the effect of this [constellation] that they aid in every infirmity and they do not desire that people will groan and become weak, but that at once they bring a remedy for this.5 The constellation of Ara or the Burning Pit makes a native rejoice in the administration of divine offices in the temple, and one who is a seer of the future; yet, he will be an evil-doing enchanter, and will do much evil by means of spirits and incantations.

1

This may refer to Alnitak in particular or all three stars in the belt of Orion of which Alnitak is one. Sirius. The constellation is now called Canis Minor and the star by itself is called Procyon. It was the custom in many ancient and medieval cultures to dilute wine with water. One who drank wine undiluted was considered to be an extreme drunkard. In the Latin it is not clear who "they" are in this sentence, the stars and their effects, or natives born under their influence.

Chapter Seven: Concerning the Qualities of the Soul ofthe Native. ¥

131

Piscis Australis makes a native rejoice in trade and fishing. If anyone should wish to know the properties of these images better, he should seek diligently that which there is in the fables concerning these properties. The Example of the Proposed Geniture

First Conclusion: I deem the significators of spirit [to be] Mars with the participation ofthe Sun and Mercury, for Mars is the lord of the places of Mercury and the Moon. However, Mercury is the Almuten ofthe Ascendant, but the Sun is the Almuten of the place of Mercury, and is mixed with that same Mars. Second Conclusion: Because of Mars it is signified that the native will be bold, powerful, strong, wrathful, desirous of arms, an author of wars, one who without trembling advances toward the danger of death; he will place no one before himself, nor will he ever submit himself to anyone; he will trust very much in his own powers; he will frequently attack his adversaries; he will destroy rebels; and he will desire to be present at battles. However, he will do all of this with honor and the greatest of fame; he will supply his friends with aid; he will harm his enemies; nevertheless, he will bear himself lawfully in all of these, and his delight will be in matters that pertain to warlike virtue, and in the ordering and leading of armies. This is derived from the place of Mercury and his Almuten, likewise from the place of the Moon in the domiciles of Mars. Third Conclusion: He will be pleased in the seeing of beautiful and finely formed things because Venus is in Aries. 132

'


Fourth Conclusion: The Moon and her Almuten in fixed signs denote that he is constant and firm in his purposes, that he is a patient spirit in carrying out labors, sincere, and stem against vices, tenacious in memory, a lover of honor, one who holds onto hostility for a long time, one who grieves [when] being defeated, and not one who easily withdraws from his own purposes. Fifth Conclusion: Because of the goodness of his intellect he will be capable of the best of disciplines; he will be very much concerned with true and just investigation and also he will wish that justice be done for anyone. This is apparent from the Ascendant, Jupiter, and Mars according to the rule of Ptolemy, verse 95 o f t h e Centiloquy Sixth Conclusion: He will be a lover of philosophers, one who serves the law; he will tend toward wisdom; and he will be thoughtful in hidden matters. This is taken from Mars [which is] the second lord of the triplicity ofthe third house which is strong and powerful received by the Sun from a trine.2 Seventh Conclusion: He will fall upon some disturbance of the mind in which [state] he will have recourse to the aid of arms of the workings of which he will be delivered. This is proven by lord of the Ascendant in the seventh house which is applying by retrogradation to Mars by which planet, however, the lord ofthe Ascendant is received. Eighth Conclusion: The Part of the Law in Aries denotes that [he is] a man of swift and strong anger and one who often dissents from others. Ninth Conclusion: The Part o f t h e Law joined to Venus portends that he is a lover of rejoicing, jests, and happiness.

1

According to the Ashmand translation the 95"1 verse ofthe Centiloquy\s as follows: "The stars rising with the tenth house prove how far the native may be fitted to the occupation which he follows." However, from the Greek and the Latin translation from the Greek it appears that Ashmand may have mistaken the word for 'decan' for the word for tenth. Partridge has the following wording, "Those images which arise with the several decanates, they shew the inclination of the Native to that Profession he handles." And the Latin translation of the aphorism as quoted by George of Trebizond reads in English, "That which co-rises with the individual faces signifies approximately the manner and art of living which the native will choose." George of Trebizond (Basel: 1550) bound with Bonatti, De Astronomia Tractatus X. See also Tetrabiblos, trans. Ashmand, 160. 2

Actually it is a mutual reception as Mars is in Leo and the Sun in Aries. Also, the Sun is in its exaltation. This is a most powerful reception.


Chapter Eight: Concerning the Impediments of the Soul. n the judgment of the injuries of the soul generally one must inspect Mercuiy and the Moon, [and] what agreement they may have with each other, and to the infortunes; then also [one must inspect the chart] according to the plan of the places of the figure of heaven. We discern epileptics, that is, those who suffer from the falling sickness, according to four causes: first, when Mercury and the Moon have no aspect with each other; second, when neither Mercury nor the Moon aspect the Ascendant, especially if they are in Capricorn and Pisces in the sixth, eighth, or twelfth house; third, if the nativity is diurnal, because Saturn is strong in an angle, and in a nocturnal nativity Mars, aspecting Mercury and the Moon; fourth, if Saturn and Mars also impede Mercury and the Moon by a hostile aspect, or by rulership in their testimonies, that is, so that they are the lords of the places of Mercury and the Moon. When these four factors which have just been described should be found in some nativity, such a native will suffer from a falling sickness which will not be cured by a physician. But if two or three of these conditions should be found in some geniture, such a native will be able to be cured by mistletoe,1 which should be gathered when Jupiter is in some of his dignities. If the aforesaid four conditions shouldbe found in a nativity while a fortune should aspect Mercury or the Moon, the native will still be able to be set free [from the illness]. Those who are insane and mad are also discerned according to four causes: first when Mercuiy and the Moon do not have an aspect with each other; second, when they do not aspect the Ascendant; third, if in a diurnal nativity Mars should be strong in an angle, but Saturn in a nocturnal nativity;2 fourth, when Mars or Saturn aspect Mercury or the Moon, or they have dignity in the places of Mercury and the Moon. When these four conditions should be found in a nativity, such a person will be foolish in all of his life, especially when the infortunes should be in Cancer, Virgo, or in Pisces. Demoniacs 3 are also judged according to four causes: first, when Mercury and the Moon do not have an aspect with each other; second, when they do not aspect the Ascendant; third, when the Moon should be rising under the beams of the Sun or in his opposition; fourth, when Saturn is the lord of the Conjunction, or Mars the lord of the Opposition, that is, so that the Conjunction or Opposition happens in their domiciles, especially with Mars or Saturn being in Sagittarius or Pisces. Because, if the aforementioned four positionings 4 are thus in a nativity, such a native will be naturally a demoniac, and can be cured by no one. However, if it should happen that one or two of [these] causes should be found in a nativity, the native will be a demoniac through [a time of] days, months, or years; indeed such a native5 will be able to return to a saner mind.

1

per viscus quercinum. Mistletoe is usually viscum. This phrase, if interpreted literally, would mean "the inner part of an oak." However, since viscus as "inner part" is not usually applied to trees, and mistletoe is found on oak trees, I suspect that this is either a peculiar phrase for mistletoe, or is simply a misprint for per viscum quercinum, in any case, mistletoe. This condition is the reverse of the one for epilepsy. 3 Those possessed by demons. loca. This is not a standard usage of loca, but the context demands it. 5 Reading talis for tanlis. *

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Chapter Eight: Concerning the Impediments of the Soul.

This must be noted: If both ofthe infortunes, to wit, Saturn and Mars should be of this nature,1 there will be infirmities of the soul which are untreatable, but however not cruel, and they will be unknown, and they will be hidden. If, however, both of the fortunes, Venus and Jupiter, are situated [in a manner] similar to these, and both the infortunes, Saturn and Mars, are in the Angle of the West, but the fortunes remain in the Angle of the East, these signify diseases which, although most cruel, are, nevertheless, curable. But if Jupiter should be the one which will be assimilated to them,2 the illnesses will be moderated by medical treatments, either by diet or by antidotes.3 If the infortunes are in the eastern angle and the fortunes should be in the west, the infirmities will be incurable, cruel and very manifest. 4 The place of the Sun and Mars contribute to insanity; the place of Jupiter and Mercury, the infirmities of epilepsy; the place of Venus, through prophecies such as are called occult;5 the place of Saturn and the Moon will contribute to [natives' being] demoniacs, and impediments of the humors. In this way you should gather the impediments of the appetitive soul. The luminaries in only masculine signs in the geniture of a male, [the natives] will do those things which are natural to them, but thus [placed] in the geniture of a woman, the natives will be like a male, and they will do those things which are contrary to their nature such as rubbing themselves with another woman. 6 Mars and Venus [only in masculine signs], or one of these masculine 7 [indicates that] men will have many dealings in the natural affairs of Venus, and concerning matters of coitus they desires foul things which are contrary to the law. Placed thus in the geniture of a woman, [the natives will desire] unnatural acts of desire, and more than likely8 they will perpetrate them mutually with other women. If Venus alone should be masculine, that which they perpetrate will be hidden, but if Mars alone is masculine, it will be manifest. The luminaries in only feminine signs in the geniture of a male, the natives will commit those acts which are against nature for them with an effeminate, lascivious manner, and a fondness for women. But women [with this condition] do those things which are natural for them. Venus only being feminine in the chart of a woman, the native will perform illegitimate venereal acts so that she will deny coitus to no one. But males [with charts] thus will be effeminate, soft, and inclined to unnatural venereal acts, but they will perpetrate them in secret. Mars only being feminine signifies that the native will be known in this regard, and that these things will be done without shame. The orientality of Venus and Mars in masculine genitures contributes to the disclosing of the venereal act, but their occidentality contributes to the hiding [of the venereal act] in women. If 1

Neither here or in Ptolemy is completely clear what it is that Saturn and Mars should be doing in the chart, but it probably means that both should have any o f t h e kinds of rulership that have been described in the previous sections. Tetrabiblos, trans. Ashmand, 115, Tetrabiblos Book III, trans. Schmidt, 65. 2 That is, positioned in a similar manner. Ptolemy mentions that Venus signifies cure by means of the gods or oracles. This is not a permissible delineation for a Christian, hence it is omitted by Schoener, although we should not assume that it is Schoener that originally dropped mention of the Venus affect. Tetrabiblos, trans. Ashmand, 115, Tetrabiblos Book III, trans. Schmidt, 65. The text has minime manifestae. This is some sort of textual error. The corresponding text in Ptolemy indicates that the illnesses are very manifest. The text should probably read maxime in stead of minime and so I have rendered it. The passage in Ptolemy indicates that this refers to persons who act as if possessed by gods. Tetrabiblos, trans. Ashmand, 115, Tetrabiblos Book III, trans. Schmidt, 66. ut fricando se cum alia. 1 8 By sign. plus aequo. .

135 Chapter Eight: Concerning the Impediments of the Soul.

Saturn should be with them, it will contribute to foul pollution more than the other planets. However, Jupiter with them gives modesty. Mercury with them discloses the matter and contributes to its increase. These things are according to Ptolemy. The Teachings and Aphorisms of Others If the Moon should not be conjunct or irradiated by Mercury, and none ofthe planets transfers light between them,1 and the Ascendant is not of the nature of Mercury or the Moon, and Saturn (in diurnal nativities) and Mars (in nocturnal nativities) is with them in an angle, the native will be insane, violent, epileptic, foolish, or at least forgetful unless a strong fortune then aspects the Ascendant, or Mercury, or the Moon, and in this more strongly if the angle in which any of the aforesaid malefics should be [located] is Cancer, Virgo, or Pisces. If, however, the fortune is joined to the malefic or the malefic to the fortune, the native will be wise. If the Moon and Mercury do not aspect each other, nor either of them the Ascendant, and Saturn (in a diurnal chart) and Mars (in a nocturnal chart) should be the significator of the soul [and] in an angle, it signifies epilepsy. The signs causing epilepsy are Sagittarius and Gemini. In the same manner those persons will be insane with whom Saturn is in an angle in a nocturnal chart, and Mars [is in an angle] in a diurnal nativity, especially if the malefic is in Cancer, Virgo, or Pisces.2 If, with what has just now been said, Saturn should be the lord ofthe place of the Moon, and the Moon [is] under the rays, or Mars [should be] the lord of the place of the Moon, and the Moon [is] in the opposition o f t h e Sun, especially in Sagittarius, or Pisces, it signifies demoniacs. In all of the following if the fortunes are absent, [these conditions] signify lunatics, fools, or persons of inconsequential understanding: Mars in the Angle of the Earth in a malevolent aspect of the Sun; or Mercury with Saturn in the Ascendant in the opposition of Mars; or the Moon with Mars in the opposition ofthe Ascendant; or the Moon and the lord of the Ascendant with Mercury made unfortunate by Mars; or the Moon in the Ascendant in the square of Saturn from the M.C., and with the opposition of Mercury; or the Moon separated from Saturn and being conjoined3 with Mars; or separated from Mars and conjoined with the Sun; or Mars between the Sun and the Moon in the same sign; or the Moon increased in light, made unfortunate by Mars in Sagittarius or Pisces; or the Sun in the opposition of the Ascendant, in the bounds of an infortune, impeded by both infortunes, and not seen by his own lord; or the Moon and Sun made unfortunate in the sixth or seventh house [both] in the same degree, or both infortunes in the Ascendant in the opposition or Mercury. The Moon in the tenth house in a common sign, opposite to Mars, and Saturn in the seventh house, if the Moon is in the square of the Sun, and located in a matutine place,4 [this] makes persons who are insane. If the lord ofthe eighth aspects the Ascendant or its lord in an evil manner, this afflicts the native with fear and anxiety. But if it aspects otherwise, it will cause the native only fear. Avert the eyes when Mars is angular, especially if Scorpio should be the Ascendant.

1

Which is actually not very likely given that these are the two fastest bodies among the planets. This last phrase probably refers to both the Saturn and the Mars indications, but the structure of the Latin obscures this somewhat. 3 coniuncta. Again we do not know if this is being used as a generic term for 'being joined', or is limited only to the corporal conjunction. Usually this author uses coniunctus in the latter manner. A place such that the Moon rises before the Sun in the morning..

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Chapter Eight: Concerning the Impediments of the Soul.

Chapter Nine: Concerning the Fortune and Wealth of the Native. ^poySetvys-iâ,.

onsider the fortune and prosperity of the native according to the place of the Part of Fortune and from the planets wh1ch~3ispose of the place of the Part of Fortune. For, if the place of the Part of Fortune should be found in a suitable place in the figure, it promises the native great fortune, especially if the Luminary of the Time should aspect the aforesaid place, or if the aforesaid place should be found in the degrees of the fortunes fortified by their rays.1 Also investigate the governors2 of the Part of Fortune by means of careful method, what power they possess and how they are placed in the figure, namely, whether [they are] in signs of their own or an alien nature. For, if the dispositors of the Part of Fortune are in a suitable place, strong and not impeded, situated in their own domiciles or exaltations, especially if the luminaries testify to them by reason of similitude,3 or aspect them by a benign aspect, this decrees a very prosperous geniture and much wealth for the native. Saturn as the governor of the Part of Fortune grants wealth from buildings or from the culture of land, or from navigating. Jupiter [grants it] from commendations, good character, and also ecclesiastical dignities, or because of other honorable actions. Mars will grant [wealth] because of an army, and because of rulership and command over things. Venus, from the gifts of friends or from women. Mercury, from trade and proper industry. But if Jupiter shares in the governorship with Saturn, or Jupiter aspects Saturn the lord of the Part, the native's riches will be from inheritance and the goods of the dead, especially if Jupiter is at the same time in a common sign or has an aspect with the Moon, for then it signifies that the native will profit from inheritances from strangers. But if planets which are according to the Hayz of the governors of the Part of Fortune should testify to them or aspect them,4 these will designate that the native's possession will be enduring and will remain in his household, and that he will be made fortunate. And if planets of contrary Hayz and nature should testify to the places of the aforesaid significators of the Part of Fortune, or be elevated above them or associated with them aspecting in a figure, these will show the loss of substance. These are according to Ptolemy.

1

In other words, received by benefics. See page 48, note 1. 3 See Appendix VI. Verum si planetae quifuerint de hayz planetarum gubernatorum partis fortunae, eis testificati fuerint, aut eos aspexerint. . . The word 'Hayz' is being used in a peculiar way here. We have something like this in a similar passage in Bonatti, Incipit tractatus de nativitatibus et erarum accidentibus (Ninth Tractatus), Section entitled De secunda do mo,, chapter 1, Tractatus IX, On the Second House, Chapter one: "et iterum magis si planete qui fuerint ex ayz significatorum substantie fuerint in eius coniunctione", "and again the more so if planets which are of the Hayz of the significators of substance should be in its [the Part of Substance's] conjunction." The difference here is that the Part is the Part of Substance rather than the Part of Fortune. Checking Ptolemy Book IV, it is clear that Hayz is used to mean "sect", i.e., that planets of the same sect as those which are the Almutens of the Part of Fortune. Both Schoener and Bonatti use the word in this same manner. For Ptolemy see Tetrabiblos Book IV, trans. Robert Schmidt (Cumberland, MD : Golden Hind Press, 1998). 3. 2

137 , Chapter Nine: Concerning the Fortune and Wealth of the Native.

The general rule in the matter of a native's property and substance is that you should look at these significators for the extraction ofthe Almuten o f t h e Significators of Substance as follows: Whether the Almuten of these is one or several, look at its state both for good and for bad, and what commixture it may have with the lord of the Ascendant and write down the property of each at the side, both for those which signify wealth and for those which argue for poverty. Then judge according to the stronger both for the good or for the bad.

For example, some [say the following]: Consider first the cusp of the second house, whether the sign is belonging to a planet which is essentially good or evil. For, if it is essentially a fortune, it will give riches; if an infortune, it will not give [riches]. Second, see whether there is a fortune bodily in the second, well-disposed, or [there is one] which touches or casts rays upon the cusp according to the moiety of its orb,3 especially if it is Jupiter; or [see whether] there is a fixed star of the first or second magnitude o f t h e simple nature

1

This appears twice in the original text. We have omitted the second reference. Also known as the Part of Venus. 3 Interesting! This allows a planet to be well into the first house and still affect the second house as long as it is within the moiety of its orb of being conjunct the second cusp. This could be as little as four degrees from the cusp or as great as eight and one half in the case of the Sun. 2

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Chapter Nine: Concerning the Fortune and Wealth of the Native.

of Jupiter or Venus 1 (especially o f t h e nature of Jupiter) on the cusp o f t h e second house. Because if it is so that the fortune is in said place well-disposed, this signifies riches even if the Almuten of the second should signify otherwise.2 So, if along with the aforementioned good disposition, the Almuten of the second and the Part of Fortune are well-disposed and the ruler ofthe Part of Fortune is a fortunate planet, received and thoroughly mixed with many planets, this signifies much and immense wealth for the native, [which is] also from many different sources, from different places, and modes. However, an infortune bodily in that place, or by aspect according to the moiety of its orb, [even] with the Almuten ofthe second standing with any kind of good disposition whatsoever, notwithstanding however these matters should be, you should know that with the disposition standing thus the native will not be able to have immense wealth, unless the Part of Fortune and its lord prohibit these [manifestations] by their good disposition. Third, if the lord of the second house is a fortune, and is strong in configuration, especially fortunate and received, mingled benevolently with many planets, and the degree of the second house is fortunate, the native will have much wealth, in many modes, and from many places even standing with any other kind of disposition. But if the second house and its lord are unfortunate, and badly disposed, they will not give [much wealth]. Fourth, consider the Part of Fortune and its lord. If it is in a good place and its lord is strong and fortunate, both essentially and accidentally, standing with any kind of disposition whatever taken from the second house, it gives wealth, and the good state3 of wealth. If the Part of Fortune is fortunate in a good place in the heavens, and its lord is unfortunate, speak of fortune and the prosperity for the native but yet less so because of what is signified by the sign in which it is [located]; wherefore, if the lord ofthe Part4 falls into the fourth house, especially in an earthy sign, the native will have prosperity and fortune because of labor on the land or building, or in similar significations ofthe fourth house. You will also speak thus concerning the rest ofthe houses.5 If the Part of Fortune should be unfortunate, say the opposite by reason o f t h e place that it is in, and this in a remiss manner if its lord is good and well-disposed; and speak of prosperity in regard to wealth on account ofthe place and nature ofthe fortunate lord of the Part of Fortune, but remissly. The Part of Fortune in the degree of the Ascendant6 signifies that the native will have much wealth easily7 if the lord is not otherwise impeded, namely, by the evil disposition ofthe lord of the Part of Fortune because then it would give more remiss results. One must note that if a significator of wealth which has been rendered unfortunate should fall in some house, it signifies damage to substance according to the signification of such a house.

1

Most fixed stars have a mixture ofthe nature of two or more planetary virtues. This requires that the star be purely o f t h e nature of Jupiter or Venus. Probably a mixture of Jupiter and Venus together would also qualify. This may seem a bit unusual in that it is usually the rulers of a house that has the ultimate say over an occupant. However, the occupant of the house indicates the matter of the substance, i.e., the substance itself. The ruler would indicate the form or nature ofthe substance, i.e., what kind of wealth it might be. However, it would also be reasonable to assume that if a benefic well-disposed occupied the second, but the ruler and Almuten were in bad condition, this might indicate a bad end to the native's wealth. 3 esse. Actually, the Latin is not entirely clear as to whether it is the Part or its lord that is being described here, but the word order suggests the interpretation that it is the lord which is referred to. In which the ruler of the Part of Fortune may fall. 6 This can only happen at the New Moon. ex levi occasione. I have not found this idiom documented anywhere but it clearly means something like "easily."


Fifth, look at the Part of Substance and its lord; if they are well-disposed and fortunate, they signify wealth; if badly they will not grant riches. Sixth, look at Jupiter the natural significator of substance. If he is fortunate and strong in the world or in figure, especially in the second house, he gives wealth and good use of it; if Jupiter is weak, he gives neither. Seventh, you will consider the first two triplicity lords ofthe second house. If the first triplicity lord is direct in one of its own principal dignities, namely, in its own domicile or exaltation, firm in an angle, and in the auge of its eccentric, or it ascends to its auge, increased in number and light, or it is received benignly in the dignities of another planet, with a planet applying to it by means of a benevolent mixing, it signifies wealth which will be increased in the advance of time. If it is unfortunate, falling from the aforementioned dignities, it signifies the contrary. If the second triplicity lord is strong and fortunate just as has been described, the native will spend of his own wealth for prosperity and for his own profit, and from this he will make prosperity for his kin. If it is unfortunate, reveal the contrary. Eighth, look at the Luminary of the Sect. If it is fortunate and strong, and firm in an angle, or a succedent, it signifies wealth. If unfortunate, it will be the opposite. Ninth, you will consider the lord o f t h e Ascendant. If it is also the lord ofthe fourth house and well-disposed, it signifies fortune according to the significations of the fourth house, and that the native will lay up treasure. If, however, the lord o f t h e Ascendant and the fourth house should be unfortunate, you will judge the opposite; [judge so] also if an infortune should be in this house, for it would also signify the opposite. Tenth, look at the first triplicity lord ofthe Ascendant. If it is well-disposed, mingled thoroughly with benevolent planets and happily received, along with the testimony of the other two triplicity lords of the Ascendant, it signifies wealth. If it is unfortunate along with the testimony of the other two triplicity lords ofthe Ascendant, you will judge the opposite. Also, consider in which house in the nativity the lord of the second falls because the second signification of that house will be the substance ofthe native.1 See also whether such a lord is in a moveable, common, or fixed sign. If in a moveable one, he will have wealth through his own labor, etc. See also whether such a lord of the second house is one o f t h e superior planets because if it is one ofthe superiors, say that the native will also get substance from princes and lords, for houses of the superior planets are houses of kings and princes. The lord ofthe house in which the Sun is, and the lord ofthe house in which the Moon is, and the lord of the Ascendant, oriental, in angles, aspecting each other with good rays, signify the greatest fortune. However, if they are not all [so placed], but the greater part are so disposed, they will signify less prosperity. The Part of Fortune in the first ten degrees ofthe fourth house with the Head ofthe Dragon of the Moon, Venus, and Jupiter, and, these being direct, they signify a great [amount of] money under the earth. If it is in the second ten degrees with Venus and Jupiter, he will also acquire but not so much or such numerous riches. If it is in the last ten degrees and it is with one of these, he will acquire again less. If it is alone in that place free from the aspects of malefics, he will again acquire less. If there is not one of these, he will not acquire money [in this manner]. But if he is going to acquire [in the manner] just as has been described, see then if the Sun aspects that place from the trine or sextile and there is such an aspect [of the Sun] more near to the first ten degrees than any

1

140

That is, that house will have substance as one of its significations in addition to its primary ones.


one of the aforementioned signficators; [if so] there will be golden treasure. If the Moon is more near, it will be a silver treasure. If Jupiter, then the treasures will be diverse, gold, silver, and the like; if Venus, pearls and feminine ornaments; if Mercury, money and sculpted images. And if they are retrograde, money will be made manifest to the native, but he will not acquire it. If one is retrograde and the other direct, he will acquire a part. If Mars is in the second or tenth, welldisposed, the native will obtain fortune from those things which are made by means of iron or fire, by means of [things having to do with] food such as taverns or inn-keeping, and the like. If unfortunate, say the contrary. The lord ofthe eighth [being] a fortune in the second signifies wealth from the substance of dead persons, enemies, and from wives, and more so if it is not impeded, or if it has dignity in that place. However, if it is a malefic, it signifies the diminution of substance unless the malefic has dignity in that place. If it has dignity there and it is well-disposed, and in good state, it will do little or no harm. But if it has dignity in that place and it is otherwise in bad state, it signifies the complete destruction of substance. A fortune fortunate, strong, and well-disposed, not impeded, signifies that the native will profit from those matters which are among those signified by the house in which the fortune is [located], and that he will obtain fortune from those matters. And if it should be in any way made unfortunate, it signifies the contrary. Capricorn [being] the Ascendant of someone signifies that the native will be practiced in those matters which have regard to his own profit, but with effort and difficulty. But if Saturn then is welldisposed, or the Part of Fortune is in the second house, the native will be fortunate in those matters which are ofthe secondhouse. If it is badly disposed, he will be himself the cause ofthe destruction of his own substance.1 If with Gemini or Sagittarius ascending the lord of that Ascendant is well-disposed, fortunate, and strong, and the Moon likewise, this signifies that the native will acquire much substance, and he will be tenacious and will never destroy his own substance, and he will himself be the one who is the source of the procuring of a patrimony for himself. Virgo or Pisces ascending, and the lord of the Ascendant and the Moon well-disposed, the native will acquire money and will expand it in good measure; he will be liberal and will live splendidly. He whose nativity lord is Jupiter will never be a pauper or needy. Certainly rich men who will abound in wealth and who would have a great name are those for whom the lord ofthe second house is in exaltation, or its own domicile, applying to the lord of the Ascendant, especially if it is Jupiter.2 Abundance and splendor are from the Sun and Jupiter conjunct in the second house. The Sun in Leo in any divisions3 of the figure whatsoever does not permit the native to be a physician. The fixed stars grant abundant gifts and raise men up from poverty to the greatest wealth, even

1

The reason why the Part of Fortune being in the second is associated with Capricorn rising with Saturn welldisposed is that if Capricorn is the Ascendant, the second house will either be in later Capricorn or Aquarius, ruled by Saturn in either case. Jupiter is probably intended to be the second house ruler here rather than the lord of the Ascendant but the text is not entirely clear. 3 This is not the use of the word divisio in its technical sense, i.e., as signifying the movement of the directed Ascendant through the bounds. It appears to be a generic term for divisions o f t h e zodiac or houses.


"a

more than the seven planets, but the gifts of most of these are concluded in evil; understand this if they are in the degree of the Ascendant, the Midheaven, or with the luminaries, or the Part of Fortune. When two planets ascend by day before the Sun, or they set by night after the Moon, or they rise after her, if they are fortunate, they signify dominion and huge wealth. If the of the lord of the Part of Fortune aspects it in the domiciles of lucky planets, in a good place, from a good place, and from one of its own dignities, and with the Moon received by the lord of the second house, this signifies an abundance of wealth and that also many people will be enriched by him. If, however, it should be in the cadent houses, or in a place foreign [to it] and unfortunate, it signifies wretchedness and poverty. If the lord of the second house goes toward the lord of the Ascendant, it signifies that the native will acquire unexpected wealth and he profits on behalf of what is good if the lord sees planets which make good fortune. However, if it aspects planets which render matters unfortunate, it signifies that he profits through robberies or usury. If the lord of the first house comes near to the lord of the second house, the native will profit from his own industry and he will always be intent on obtaining these. But the separation ofthe lord of the Ascendant from the lord of the second signifies that the native will not care very much about profit. If the lord of the second is fortunate and the lord of the first is unfortunate, the native will be ignorant in seeking after wealth, yet he will be a rich man; but wealth will not come forth for him however much the lord o f t h e second is fortunate unless a planet which is the receiver of the lord ofthe second house has the testimony of Jupiter or Venus, and, if the planet is well-disposed, it will increase the wealth. If Jupiter the lord ofthe eighth is fortunate in the second or eleventh houses, the native will have substance because of the dead. But Mars or Mercury diminishes this prosperity for that is a deceitful bearing of witness. Saturn with Jupiter in a nocturnal geniture signifies substance from grandparents or parents. If Saturn in the day in the eighth house is not the lord of the eighth, it signifies much substance in old age because of the dead. If fortunes rule the eighth not aspecting the lord o f t h e Ascendant, this signifies the substance of the dead but without profit. Loss of wealth will happen to the native according to the sign and house in which falls some one of the significators of wealth which has been rendered unfortunate; for it could happen because he who may have wealth from one significator and is fortunate in those matters signified by that significator and by means of its place will yet receive loss or misfortune because of another matter. For example, I posit that the lord of the second house is Saturn, strong in an angle, in his own domicile, and that it aspects the Part of Fortune out of a trine in the bounds of a fortune because, [placed] thus, it would signify much wealth. But if Venus, the lady ofthe second house, even the lady of the Part of Fortune, is retrograde and unfortunate, it signifies that this native would scatter and destroy what is acquired so that he would convey little or nothing to his own favor. So also the Part of Substance in the angle of the seventh house, safe, would bring the greatest amount of substance because of wives or open enemies, but the opposition of its lord, retrograde, signifies also

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the dissipation of this wealth. In this manner one must also proceed in other matters.1 If it happens that one of the significators of wealth is badly disposed and falls in the fourth house, one must judge in this case a misfortune of [the nature] ofthe fourth house. If it happens in this way, then consider the essence, degree, and disposition of the aforementioned unfortunate significator, and according to its nature in said sign and house announce the misfortune, and according to the nature of a second significator which is well-disposed, describe prosperity. Describing all of these in this manner individually would be tedious, for an intellect which is wise and acute can easily put all of these together and distinguish them. If one of the malefics aspects the significator and both of them2 are retrograde, cadent, and peregrine, in signs contrary to their own nature, the native will always be a beggar and a poor man. The Part of Fortune damaged in the twelfth house signifies lengthy unhappiness. The significator of wealth in the seventh from its own house, 3 or in opposition to the lord ofthe Ascendant, does not signify gain, but rather, loss and expenses. If Scorpio is on the Ascendant, the native will not have [good] fortune in the Roman Church because of Cancer, the exaltation of Jupiter, which holds the signification of clerics naturally, which will be on the ninth house. For Jupiter is the enemy of Mars which is the lord of the Ascendant. You have the experience [of this] in the geniture ofthe most learned man, Master Johannes Regiomontanus. The eighth house or its lord impeded signifies that the native will be affected by loss because of the death of a wife whose dowery he will be forced 4 to restore with loss. If Gemini or Virgo are on the Ascendant, the native will have the possibility of losing his own substance. If Aries, Scorpio, Capricorn, or Aquarius, rise in a nativity, the native will be greedy, most wretched, and horrible. But if Jupiter should then aspect the Ascendant, this will take away from that wretchedness, yet [Jupiter] will not remove it. [If there are] two infortunes in a bound5 o f t h e fourth house, or if the angles of the nativity are moveable signs and Saturn and Mars are in them, the native will be a pauper, wretched, and unfortunate unless Jupiter or the triplicity lords of the Ascendant work against [them]. That person will not gather money, nor will he lay up treasure except one whose Ascendant lord and the lord ofthe fourth house are the same planet, just as one will not acquire money and wealth and will not live splendidly except one whose Ascendant lord and the lord of the tenth house are the same planet. That person will be a greedy one who has the signification of his wealth from the infortunes or from the domiciles of the infortunes. That person will not be a greedy one who has the signification of wealth from the Sun or Moon. That person will be a greedy one who has Saturn and Mars conjunct in the twelfth or seventh house. 1

3 4

That is, one should always treat the relationship of the signification a Part to that of its lord in a similar manner. Apparently, "both" refers to the malefic and the significator. Detriment?

Reading cogetur for cogitetur. Duae infortunae in termino quartae domus . . . This is a bit confusing because terminus is usually the technical term for a 'bound' or 'term' (as they are more commonly but confusingly called in English), the irregular divisions of the signs ruled by the starry planets. And so I have translated it here. But it is also possible that he intends this to mean "two infortunes in the end of the fourth house. . ."


[If] the Moon [is] in the eighth, and the lord o f t h e Ascendant [is] in the Ascendant, or in the second, or in the twelfth, retrograde, [the native] will not have fortune in the game of dice. [With] the lord ofthe second in the seventh, and if the seventh is Aries, Scorpio, Capricorn, or Aquarius, the enemies ofthe native, or his comrades, or his concubines, or his wife, will take away from him his goods unless the lord of the Ascendant is in trine, or sextile, with the lord of the seventh or in other aspects with reception. And this is a most certain experience. Saturn, Mars, and the Sun are evil in the second house, and it will be worse with the lord ofthe second house combust along with harm to the Part of Fortune, for these reveal the ruin and exile or confiscation of one's goods; I have known this from experience often. If the degree of the zodiac that rises together with the Moon is fortunate, it signifies prosperity during the entire span of life. The Moon and Saturn in the twelfth house in Aquarius or its triplicity, and the Sun in the sixth, Jupiter in the eighth signify the troubles of poverty. Venus in the Midheaven in the trine of Jupiter, or joined to him, remote from the aspects ofthe malefics, produces wealth because of women, or because ofthe works of women, or from music. If Venus, the Moon, and Caput Draconis are in the fourth, the native will be an astrologer and from this he will gather much substance. If the lord of the eleventh is in the Ascendant, and the lord ofthe twelfth is in the seventh, the native will be a rich person in childhood, but poor in old age. If the lord o f t h e eleventh is in the seventh, and the lord of the twelfth is in the Ascendant, say the contrary.1 The lord of the second combust, and the lord of the Part of Fortune basely disposed, indicate extreme poverty. The lord ofthe second house in the opposition or square of [the lord of] 2 the Ascendant, if they do not receive each other, or if they are contrary in nature, the native will be the destroyer of his own substance. However, if they do aspect each other with reception, and they are not of contrary natures, the native will be frugal, diligent in the acquisition of money, but there will be no use for anyone from his substance. If the lord of the second is in a sign which is on an angle, but the lord itself is cadent from the angle, the native will have fame and he will be a rich man, but he himself will spend his riches, and he will be a poor man.3 The lord of the Ascendant made very fortunate, and the lord of the second unfortunate, signifies a little wealth, and he will be anxious in acquiring it. The Part of Fortune in the sixth or twelfth signifies the dissipation of substance, or a foul illness because of which the native will flee from his own place. The lord of the Ascendant made unfortunate in the second house, the native will destroy his own substance by his own wishing. But if there is a planet in that place which is unfortunate which is not the lord of the Ascendant, [his substance] will be taken from him by a thief or by force. 1 This is derived from the doctrine of the quadrants' association with periods of life such that the first quadrant beginning with the Ascendant is childhood, the second beginning with the Midheaven is adulthood, and the third beginning with the Descendant is early old age, and the last quadrant beginning with the I.C. is extreme old age. This doctrine dates from the earliest Greek sources. 2 The Latin omits the phrase 'lord of the' which I have added because the verbs which follow are all in the plural. This would not make sense because an Ascendant degree cannot receive anything. Only its lord can do that. Otherwise this passage makes no sense. This is one o f t h e few aphorisms which could not possibly derive from the early era of whole-sign houses.

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Virgo rising and Mercury having a good state of being, or at least not made unfortunate, signify a native made fortunate in the healing arts, but one who is unfortunate in profit and in comfort 1 for the sake of medicine. If the Sun lord of third burns up the lord of the second,2 or the Part of Substance, the native will lose his substance because of siblings, and will pay off losses and damages on account of them. The Moon with Mars in the third house signifies a native desirous of gain, greedy for what belongs to another, one who is evil, and one who causes injuries. If the Moon is in the eleventh house in the day, the native will not have anything whatever from the substance of the parents. The lord ofthe second house in the Ascendant, or if the lord ofthe second house gives its own force to the lord of the Ascendant, and it is not cadent, this signifies gain without labor. If the contrary, say the contrary. [If] Jupiter [is] angular in the radix or in his own honor, or if he has power in the Ascendant, or aspects the Part of Fortune, or if he is the lord ofthe house ofthe Sun in the daytime, or lord ofthe house of the Moon in the nighttime, property will not be lacking for the native in his lifetime. If the lord of the Ascendant aspects the lord of substance, or his house, or the Part of Fortune by an unfriendly aspect, [the native] will destroy substance by his own hand. If Saturn is found in the fourth house in the domicile or exaltation of Jupiter, the native will find things under the earth; he will separate himself from his parents; he will have Azemene; 3 he will see the death of his own children. And if Venus and Mercury aspect him, his genitals will be cut off from him.4 [With] Saturn fortunate benignly aspecting the lord ofthe Ascendant, and the more when he is the lord ofthe fourth house, the father's possession will return to the native by inheritance. Saturn in the daytime in the fourth house signifies that the native will obtain [his] patrimony by a royal granting, or will obtain the treasure of a king. If, however, he is in that place in the nighttime, it signifies the loss o f t h e patrimony. The Moon in the fourth decrees the loss of the patrimony and great misfortune for the native if the Moon is not in the dignities of Jupiter, and the infortunes see her. [If] the lord of the second house [is] fortunate in many ways, and if many planets apply to it giving it their power, the native will gain much from diverse sources according to the nature of their places from which the applications are made in mundo5 and in configuration. 6 The planet which first enters the place ofthe Moon in nocturnal charts, or the place o f t h e Sun in diurnal charts gives the quality of the ending in riches or in poverty.7 If the lord ofthe Ascendant is being separated from the lord of the second, the native will not

1

2 3

Reading solacio for solario. That is, the lord of the second house is combust while the Sun is the lord of the third.

See page 26, note 3. The reader is reminded that such indications require abundant support elsewhere in the chart even according to Medieval astrology. 5 That is, within the system of houses. flgura. There is an ambiguity here because this word is used both for "a figure," i.e., the entire chart, and for "configuration," i.e., an aspect pattern. Usually the context makes this clear, but it does not here. I favor the "configuration" translation, however, and have so translated it. 7 The meaning of this is not clear but it probably refers to the first planet to enter the house of the Light by transit after birth.


labor vigorously for riches, but will await quietly whatever will be offered to him. The lord of the second separated from the lord of the Ascendant signifies that the native will be very anxious for wealth, but yet he will have the whole of what he seeks or hopes only with difficulty. 1 If the lord ofthe Ascendant applies to the lord of the second which is retrograde giving to the lord ofthe Ascendant its own power, the native will labor much but when he will come2 to point of gain, as it were, it will be interrupted to his annoyance. If the lord ofthe Ascendant applies [while] retrograde to the lord of the second house giving his power back to it, many ways of profit will be open to the native, but because of his own sluggishness, he will not pursue any of them. The lord of the second in a covered place3 signifies much wealth especially if it is Jupiter. If, however, it is Saturn or Mars, it indeed signifies great substance, but it must be acquired with labor and punishment. If the native is going to have wealth and the lord of the second is in the Ascendant, he will have it in infancy; if in the Midheaven in early adulthood; in the seventh in older age. Substance will not be useful to the native because ofthe strength ofthe lord ofthe second house unless Jupiter or Venus bear witness; however, the testimony of Jupiter signifies consumption of wealth in honorable matters and in alms. But that of Venus [signifies consumption of wealth] in pleasures. If the aspect of Jupiter or Venus is lacking, the native will gather substance, but it will benefit him neither in this time, nor in the future. If wealth is signified because of the mixture4 o f t h e lord of the Ascendant and the lord of the second, and the lord of the Ascendant is strong, but the lord of the second is weak, the native will be much fatigued in seeking, but yet he will gain little or not at all, and contrariwise, if the lord of the Ascendant is weak but the lord of the second is strong, the native, however lazy, will obtain much wealth. Caput Draconis in the second departing toward the Ascendant,5 gives the native riches with profit from lords and kings; Cauda Draconis, the contrary. That man will not be a pauper in whose chart Jupiter has some testimony. The Sun in a diumal nativity, the Moon in a nocturnal nativity, in the domicile of a fortune, especially Jupiter, with Jupiter in a good place and state with regard to the Ascendant, with the lord ofthe second being safe from infortunes, this will give the native great riches and high status. If Mars is the lord of the Ascendant and the lord ofthe Part of Fortune, falling into the house of substance without the aspect of a fortune, the native will dissipate the paternal substance. Moreover, the occasion of the dissipation will be known from the nature ofthe lord of that sign. For instance, Venus will cause it to be lost in song, luxuries, women, etc. Mercury in the Ascendant in a feminine sign will give the native profit. Saturn in a nocturnal nativity in the Ascendant and in its own degree,6 signifies that the native

1

3

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Or will just barely have it. Reading veniet for venietur. This verb has no passive form. in loco cooperto. This is apparently a technical term, but not one we have encountered before. complexionem. I.e., rising toward the Ascendant. By bound, face, or what is not clear.

,


will gain substance in vileness and he will be despised because of it. The lord ofthe Ascendant in the twelfth gives misery unless an aspect ofthe fortunes takes this away. If the lord of the Conjunction or Opposition preceding the nativity is in the second house, the native will be unfortunate in acquiring substance. If Jupiter aspects the second house or its lord, the native will have assistance from men whence he did not hope. The Part of Trade [is] by day and night from Saturn to Mercury, and is projected from the Ascendant. 1 If it is fortunate and in the house of substance, or its lord has dignity in the house of substance, the native will profit from trade. If there are luminaries in the angles, and they apply to planets in the angles, the native will remain in wealth just as he was born. But if the luminaries are in the angles, and they apply to cadent planets, the native will diminish the substances of his progenitors. But if the luminaries are cadent and apply to planets in the angles, the native will be lifted up from a humble position to a high one. Exploring by What Means the Native Should Acquire Wealth. Consider the significator of riches (or significators if there are several), [and] in which houses of the figure they are, for you will judge riches for the native according to the nature of the house. If you find riches in a certain year by means of the direction of the significator of riches, see in which house the promissor falls, for gain will also come because ofthe house in which the promissor falls. But because there are many significators and parts of heaven which promise riches, and the evil dispositions [of some] of these [promise] misfortune among the riches,2 it is necessary to see all of the aforesaid, in which houses are they found, and according to the matters signified by those houses you will be able to judge harm or losses of profit, or also acquisition and fortune, and to describe in which matters the native will become fortunate or unfortunate. If it should happen that some of the aforesaid significators are fortunate in a house, and [there are] also some which are unfortunate in that place, then consider this well, and speak to the native of gain according to the manner and nature of the signification of the significations of the fortunate planets, and of loss through said house according to the nature and means of the significations ofthe planets which are unfortunate, for sometimes the native will profit from one thing and lose from another thing. For this reason you will examine these matters carefully through your own industry. Also, depend upon which planets are fortunate or unfortunate [and] which are mixed together by body or by aspect with the aforesaid significators, [and] in which houses ofthe figure and places o f t h e signs they are [located], and judge for the native increase or diminution of profit and this according to the nature ofthe house in which it falls, and according to the means signified by their places. [] For if the significator which promises gain is fortunate in the first house, especially if received by the lord of the Ascendant or by the planet which has the most dignities in the Ascendant, this


signifies that the native will make profit easily because of his own industry and labor. But if it is unfortunate, [and] not received, this signifies loss in this matter and that he will become unfortunate in those matters which are procured by his own industry and labor. [If] fortunate in the second and especially [if] received, he will have gain because of trade, and because of his own money, or according to the nature of the matter that is signified by the second house.1 If it is unfortunate, loss and misfortune [will happen] in said matters. In the third house, he will acquire gain because of things that are signified by the third house, because of brothers, sisters, or blood relatives, or because of some ecclesiastical matter,2 and things similar to these. If it is unfortunate in that place, he will incur loss because ofthe same. In the fourth house fortunate, the native will come to gain because of parents or those who have come before him,3 because of the culture of the land, the planting of trees, vines, because of the building of houses, or he will discover treasure, etc. If it is unfortunate, say the contrary. Fortunate in the fifth house, he will have advantage because of children, or gifts, or because of inns or taverns, etc. If it is unfortunate, it signifies the contrary. In the sixth house and fortunate, misfortune is not to be considered because of the house. But if the significator is in any of its dignities from among the major dignities, direct, received, and safe from other impediments, the native will profit because of servants and serving maids, or because of small animals, or because of those who have been incarcerated. If it is unfortunate, say the opposite. In the seventh and fortunate, he will receive profit because of his wife or from women, or because of the participation of partners, or because of disturbances and disputes, etc. If unfortunate, it signifies misfortune in said matters. In the eighth and fortunate, it signifies advantage and gain because of women,4 or because ofthe riches of the dead. If unfortunate in that place, say the contrary. In the ninth and fortunate, he will profit because of ecclesiastical matters, or because of long journeys because he will go to market to distant places. If it is unfortunate, this signifies that he will pay out money and receive loss because of long journeys, or because of ecclesiastical matters. In the tenth and fortunate, [he will obtain] gain and riches from kings and lords, or because he will be the governor of cities or fortresses. If it is unfortunate, say the contrary. In the eleventh and fortunate, [he will obtain] riches and gain because his own friends, or because of barons and the counselors of kings, etc.5 If unfortunate, describe misfortunate for the same reason. In the twelfth and fortunate, understand his fortunes just as has been described with respect to the sixth,6 it signifies that the native will have advantage because of enemies, especially hidden ones, or because of large animals, horses, cattle, camels, etc. If unfortunate in that place, describe loss because of the aforesaid.

1

According to its sign, etc. In Medieval astrology the third house also had to do with religion although it was usually considered to be related to sects and religions that were not in power. 3 Ancestors. : 4 This should be because o f t h e property of wives or women, not directly because of them. 5 Barons were originally a type of minister to the king and as such were considered to be signified by the second house from the tenth. 6 That is, the twelfth house need not be unfortunate any more than the sixth house in this regard as long as the same criteria are met. 2

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Whether Riches Will Come to the Native Licitly or Illicitly. Consider the significator of wealth. If it is Saturn, well-disposed and fortunate, the native will acquire wealth justly and with a thoughtful mind, but yet with some fraud and lying. If it is unfortunate, he will acquire wealth illicitly. If the significator of wealth is in the domiciles of Saturn, he will acquire it because of weariness and anxiety, and [because of] old things, with treachery and a malign spirit, or because of peasants, serving men, serving maids, or because of men of advanced age, and because of base persons. If Jupiter [being] the significator or wealth is well-disposed, the native will acquire wealth justly with every fairness and rectitude. If Jupiter is unfortunate, you should take and abate [Jupiter's virtue] according to his bad quality. The significator of wealth [being] in a place of Jupiter, the native will acquire because of matters which are just, and which are of churches, and from all matters in which there are honor and religion; and he will acquire wealth because of noble persons, and his elders, or because of wise men, judges, [and] bishops; and the native's associations will be with these persons. A fortunate Mars [being] the significator of wealth signifies that the native will acquire wealth licitly to a certain degree but nevertheless, with a mixture of deceit and a lessened [degree of] plundering. If unfortunate, the native will acquire gain wealth not licitly, but unjustly, and in a malignant manner. If said significator is in a domicile of Mars, he will acquire wealth because of plunder, sedition, and quarrels, or because of theft or robbery. The Sun [being] significator, well-disposed, the native will gain [wealth] licitly with a manner great and renowned. Ifunfortunate, [he will gain wealth] illicitly, and this will be openly, and he will not care much about the people who will blame him for this reason. If said significator is in a place o f t h e Sun, the native will have wealth because of kingship, or some kind of power. A fortunate Venus [being] the significatrix of wealth, the native will acquire substance justly, and in an amicable manner, with a benign spirit, and with flattering words. Ifunfortunate, it is all corrupted. If said signification is from a domicile of Venus, the native will accumulate wealth because of noblewomen, or from music, or at playing, or by possessing inns and taverns in which the works of Venus are engaged in.1 A well-disposed Mercury [being] the significator of wealth, the native will acquire wealth licitly and by means of a subtle and industrious mind. If he is unfortunate, he will acquire illicitly and with many deceitful ways. If said signification is in the domiciles of Mercury, the native will acquire substance by means writing and the sciences, or from trade, painting, or geometry. A well-disposed Moon [being] the significatrix of wealth, the native will acquire licitly and justly and with a clear spirit. If she is unfortunate, say the opposite. If said signification is in a place ofthe Moon, the native will acquire substance because of journeys and changes, and from things in which there is sudden change such as nautical matters, etc. Inferring the Time of [Gaining] Riches. Direct the significator of wealth to good planets and their rays, but for the loss of wealth to bad planets and their rays. But if such a signification of wealth is taken according to the second house,

1

Nice euphemism!


look at the triplicity lords of the second house, and first at the first triplicity lord. [This is so] because if the first lord is well-disposed and there is a direction of the significator of wealth to fortunes or their rays in the first third of life, wealth will be increased more than is usual in the first third of life with the least effort, provided that such a direction is according to the conjunction or aspect of the good planets, especially from reception, whether the significator is oriental or occidental in the figure. If said triplicity lord is unfortunate, it takes away from the goodness of said signification, nor will the aforesaid signification come easily. But if the direction o f t h e significator is to the body or aspect of malefics, and it falls in the first third of life, and the first triplicity lord ofthe second house is unfortunate, judge a most serious misfortune concerning wealth. If, however, it is well-disposed, this mitigates the misfortune in the first third of life. If the signification of wealth is taken from the Part of Fortune, make its direction to the bodies or rays of the fortunes or infortunes. Then look at the triplicity lords of the Part of Fortune whichever of these rules the time of the direction, etc., as has been described above; judge according to its disposition just as I have described. Act in this manner also in the rest of these.1 Consider also the place of the significator or wealth whether it is oriental or occidental in configuration, also the triplicity lords ofthe Luminary ofthe Sect whether they are oriental or occidental, combining all of these, yet always keeping the signification of the time of the direction of the significators which decree wealth. One must notice that there will not be a complete judgment concerning wealth unless you also look at the signification of the Midheaven for this also can give wealth or poverty because of its signification over magistery. Consider also the origin o f t h e native; for the constellation which gives less wealth to the son of a merchant would give nothing to the son of a cobbler or a lazy man. But this comes to pass because of a diversity of passions.2

1

It is not clear whether he prescribes this procedure for the the other triplicity lords, the other significators of wealth, or even for matters concerned with other houses. In any case, this would appropriate for all of these. 2

diversitatem passorum. These are not 'passions' in the modern sense denoting emotional states, but rather in the traditional sense of meaning things that one must endure or that happen to one.

150

,



First Conclusion: The Luminary of the Time1 in its own exaltation in an angle, Saturn the Almuten ofthe Second strong in an angle in his own domicile aspecting the Part of Fortune by trine in the bound of a fortune,2 [these] promise much wealth for the native. Second Conclusion: His wealth will be more increased in the first third of life than in the other two thirds for Saturn is oriental and the three triplicity lords of the second house have this condition.3 Third Conclusion: He will, nevertheless, scatter and destroy to a great extent what he acquires because Venus, the lady of the second house and lady of the Part of Fortune is retrograde and unlucky.4

1 2

VII.

The Sun because it is a daytime chart. Saturn is in the bound of Jupiter using the table of bounds that Schoener gives in the Opusculum. See Appendix

3

Schoener uses a system of triplicity lords which is neither Dorothean nor Ptolemaic. But in the case of the Air signs, his triplicity lords are the standard ones, by day, Saturn, Mercury, and Jupiter. Saturn is in its own sign and angular and is the Almuten of the second as described. This is good for the first third of life. The second ruler is Mercury which is retrograde, combust, and conjunct the eighth cusp (except, of course, that Schoener has it on the wrong side of the Sun), but it is received by Mars. Therefore, the second period of life for wealth is not so good. The third ruler is Jupiter which is in detriment and retrograde and is disposed of by Mercury also retrograde and not aspecting Jupiter. Hence the third part of life is not so good for wealth either. Venus is in detriment and in the eighth house.


Fourth Conclusion: His substance and wealth will be because of his parents, or his elders, and in hidden, secret, and old things, and the rest of the significations of the fourth house; this is confirmed by Saturn in the fourth house and Jupiter the lord of the fourth on the Ascendant. Fifth Conclusion: Likewise, he will have wealth and dominion because of women, open enemies, and wars, and also because of his own dominion and kingship. This is inferred from the Sun the triplicity lord of his own place in the seventh house where it also applies to the lord ofthe Midheaven, and from Jupiter the lord ofthe seventh on the Ascendant. Sixth Conclusion: The acquisition of wealth will be done justly and licitly and with a thoughtful mind and with some shrewdness, for Saturn and the Luminary of the Time are found strong and well-disposed. Seventh Conclusion: He will experience some loss in matters which will come to him through inheritance. This is threatened by the square of Saturn to the Sun. Eighth Conclusion: He will experience loss in wealth. For the Almuten o f t h e second house in the fourth house in his own domicile aspecting the Part of Fortune by trine in the bound of Venus indeed signifies much wealth. But because Venus the lady of the second house, also the lady ofthe Part of Fortune, is retrograde and unlucky, this signifies again that the native will scatter and diminish what he has acquired. Ninth Conclusion: That [there is] a sharing and commingling or his own affairs with those of partners, and that in the matter of those things which are promised in lending and borrowing it will be done in a firm and just manner, this is argued from the Moon, the third lady of the triplicity of the seventh house, [being] safe although in her own fall.

152 ,


Chapter Ten: Concerning the Honor and Dignity of the Native. f the luminaries should be in masculine signs and in suitable places, such as in the angles or in other suitable places, especially that place which holds the rulership ofthe time,1 and the five erratic stars should be placed around the luminaries, so that morning stars are placed around the Sun, but evening stars going about the Moon, [all of this] will signify that the native will be a king. But if the stars which are placed around the luminaries are in the angles or if they have society in the figure with the degree of the tenth house and the Ascendant, the native will be most powerful and a king of the world; and if the planets supporting the luminaries are strong, and fixed stars which are of the nature of the fortunes also lie with the luminaries, especially with the Luminary ofthe Time on the same circle of position,2 the fortune and power ofthe native will be much increased. If, however, one of the luminaries is in the angles, and the other is found outside ofthe angles, and the erratic stars are placed around the luminaries in the aforesaid manner, and the Sun is in a masculine sign, and the Moon in a feminine sign, they decree authority for the native in judging, punishing, and imprisoning the men of the people, even though the native may proceed from base progeny. But with this, if the stars bearing witness to the luminaries are not in the angles, nor do they bear witness to them by a friendly aspect, the native will only be the governor of an estate3 or a city, or an exacter of tribute. But if the Sun and Moon are not in the angles, but the planets placed around the luminaries are in the angles or have society with them, the native will be of middling honor in governing estates. If neither the luminaries nor the stars placed around the luminaries are in the angles, and they do not aspect them, the native will be poor and have little fortune. If the luminaries are not in masculine signs, nor in the angles, and the fortunes are not placed about the luminaries, the native will be in extreme misery and most unhappy. When the luminaries are in masculine signs and in the angles, and the fortunes are placed about them according to their Hayz, the native will more fully endure in health. If, however, the planets placed around the luminaries are in contrariety of Hayz, or infortunes are placed about them, his health will appear weak, and will swiftly pass away. Moreover health and the status of [one's] honor are recognized from the planets which are placed about the luminaries, [and] which one has the greatest strength and dignity above all ofthe rest. Because if Saturn is the dispositor ofthe places ofthe luminaries, the native will have many inheritances, and he will remain constant in [his] gathering of money. But if Jupiter [along] with Venus is the dispositor, there will be fortitude in things that are delightful, gifts, dignities, and magnanimity. But if Mars is the dispositor, the native will have success in victory and from the fear of his subjects. But if Mercury is the governor,4 the native will be expert in many matters, and in sciences, and proper in doctrine. These are according to Ptolemy.

1

Yet another version of the Luminary of the Time, the Sun by day, and Moon by night. •r A great circle extending from the North Point o f t h e horizon to the South Point o f t h e horizon. These define the house circles o f t h e Regiomontanus and Campanus house systems. See page 50, note 1 for additional discussion o f t h e Circle of Position and another use assigned to it. villa. 4 See page 48, note 1.

169 ' Chapter Ten: Concerning the Honor and Dignity of the Native.

"J


[Look] in the degree o f t h e Ascendant, or of the tenth house, or by day in the same degree with the Sun, or by night in the same degree with the Moon; if you should find some fixed star ofthe first or second magnitude [which is] of the nature of the good planets in one, two, or three places just now mentioned, if the native is of royal stock, or such that he could become a king, say that a great and ample kingdom will befall him. If, however, he is not of royal stock, nor is he of a condition such that he could become a king, his orders and commands will have the same force as those ordered by a king; no one will transgress his mandates, he will come to the greatest exaltation, and he will be most happy and fortunate. [With] the Sun in a diurnal geniture in his own exaltation, and the Moon in a nocturnal geniture in her own exaltation, in the Ascendant, or Midheaven, if the Ascendant is a royal sign,2 and the lord ofthe sign is in the Ascendant or in the Midheaven, this designates a kingship for the native, if is he is of royal stock; but if he is not of royal stock, he will, nevertheless, by like unto a king, or a duke, or an authority in the councils of kings. When the Sun in a diurnal geniture, and the Moon in a nocturnal geniture are found just in the degrees of their exaltations, kingship is signified for the native, or great exaltation. Likewise if one or the other luminary in its own exaltation applies to the lord ofthe Ascendant, and the lord o f t h e Ascendant is oriental in an angle, kingship is signified or something similar. Likewise if the lord ofthe Midheaven applies by conjunction to the lord ofthe Ascendant, and both are oriental in the angles in their own exaltations, kingship is signified or something similar. If all of the planets apply to Jupiter and Jupiter is in the Midheaven, oriental, it signifies kingship. Similarly if all of the rest of the planets are in the Midheaven, oriental, it is a sign of kingship, especially if the greater part of them are in their exaltations, in other great dignities. The Sun received in the Midheaven, and the Moon in his trine or sextile signifies kingship. If the sign ofthe Midheaven is Leo, Aries, or Sagittarius, especially Aries or Leo, and the Sun

1 2

154

See page 27. The fire signs.

Chapter Ten: Concerning the Honor and Dignity of the Native.

is in that sign, and the Part of the King1 is in the aspect ofthe fortunes, without doubt the native will be a king. It is similar when the Part of Fortune is made fortunate free of the rays. A royal signification is taken from the sign of the tenth house and its lord, and from the Sun in diurnal genitures, and in nocturnal genitures from Saturn. The superior planets give kingship and principality, but the inferior planets [give] offices such as gathering the revenue of kings, and the like. Whoever has the Sun, or the Part of the King, or the Part of Fortune, or the lord of the triplicity of the Sun (in a diurnal nativity), or of the triplicity of the Moon (in a nocturnal nativity) in the Midheaven will come to kingship, dominion, and high degree, and that dominion will be according to the power of that planet, and of that Part, and according to the fortunes or infortunes of these, and in so far as they receive the lord o f t h e Ascendant or they shun it. If the degree of the Midheaven is the exaltation of the Sun, or of Jupiter, the name of this native will be spread throughout the whole world. That native will be very powerful in whose nativity the Sun is in the tenth house in a fire sign, and the Moon in the Sun's sinister trine. If two planets rise before the Sun, or in the night set after the Moon, or rise after her, and they are fortunes, this promises kingship or dominion for the native. If a fire sign is in the Ascendant in the natal chart of kings, and an air sign on the tenth house, whatever these natives undertake they will complete with the greatest celerity and they will avenge themselves quickly. The lord of Ascendant in a good place, and in the bounds of fortunes, if its lord is being joined to it by some aspect, and it is in a good state of being, it will give the native kingship and worth.2 If the lord ofthe Ascendant and the Moon are in an angle, and both are joined to angular planets or to the lords ofthe angles, he who will be born with the placement of the stars in such a way will be a powerful king, or like unto one. The Sun, Moon, and the lord ofthe Ascendant, and the lords of the angles in the angles, if they are joined to evil planets which are also cadent, and those evil planets are themselves the lords of the cadent houses, these natives will indeed be kings, or those who are very close to kings, but they will lose their dominion wretchedly. The Sun with Mercury in the Ascendant discloses kings or those who are very powerful. However by night3 it indicates that the father was ignoble.4 If Virgo is rising, the native will acquire kingship from his own industry, or also from his magistery without great effort. If then Mercury is conjunct the Part of Fortune in the Ascendant, the native will acquire dignities like unto kingship. But if Mercury is in the tenth house with the Part of Kingship, and otherwise well-disposed, fortunate, and strong, without doubt the native will acquire kingship, or great dignity. If the Part of Fortune is placed in this manner in the tenth house with the Moon, the native will infallibly become a great king. If the Almuten of the Ascendant is in the Ascendant, the native will be honored in his own

1

Here designated as pars regis rather than pars regni, the Part of Kingship, an alternative name for the same part. probitas. Also honesty, uprightness, probity. 3 The first part of this aphorism makes sense only if a fair amount of the Ascendant area is above the horizon which is not the case with modern, mundane house division systems, except for the five degrees prior to the cusp. This aphorism may date from a period when whole-sign houses were used. degener. Also degenerate.


country. If Pisces is on the Ascendant, and Jupiter is well-disposed, the native will be the cause of his own kingship, and he will have prosperity from his own magistery. Either luminary in its own exaltation, in its own rulership,1 free from the infortunes, the native will be king o f t h e whole world, and his seed will inherit the earth, and he will prevail for a long time. If the Ascendant of some nativity is the Midheaven of the World, 2 and is the moveable sign Aries or Cancer, and that degree which is on the axis3 ofthe Midheaven is the same degree in which is the exaltation of the Sun or Jupiter, the name of the native will be spread throughout the entire earth. [If] in the nativity of someone, Jupiter is the receiver of all ofthe fortitudes ofthe planets, and Jupiter himself commends these and his own to Saturn,4 and Jupiter is received by Saturn, and both planets are oriental, and ascending in an angle, the native will be great and powerful in this age, and in a good state, and his name will rise in the world. If the Part of the King or Kingship is in either of the domiciles of Mars in the good aspect of Mars, and both are in strong places, and either5 in the aspect ofthe Sun, and the Part of Fortune is safe and fortunate, the native will be a leader of armies, lucky in his works, excelling in virtue and victory. And if the aforesaid is contrary, the native will be a common soldier. If a fortunate Jupiter in the Midheaven aspects the Part of the King, it being in a good place and received by the lord of its domicile, and the Part of Fortune similarly in a good place aspected by the lord of its own house, and an aspect ofthe Sun is not lacking, the native will be a wise judge, or in addition a great prelate. Jupiter being in the Midheaven, if he has some dignity there with the Sun not aspecting or aspecting by square or opposition,6 the native will make himself a lord, and he will command his people7 in the name of religion.8 If the lord of the Ascendant applies to a planet standing in its own exaltation, the native will adhere to kings; if to a planet standing in its own domicile, the native will be praised in his own 1

dominium. This presumably means sign rulership, but this is not one of the standard words for sign-rulership. Possibly a reference to one of the various versions ofthe Thema Mundi in which the MC. is usually the sign Aries, Cancer being the Ascendant. However the next part of this aphorism is not completely consistent with this view. So it is also possible that it could be a reference to someone's Ascendant being the Midheaven of a chart erected for the entry o f t h e Sun into the first point of Aries as it had occurred prior to the birth. Such a Midheaven could indeed be both someone's Ascendant and be on the exaltation degree o f t h e Sun or Jupiter. linea. 4 This appears to be a reference to a principle that is most developed in Masha'Allah's On Reception, namely, that as one planet applies to another, it hands over whatever it disposes of to that next planet, rather in the manner of a relay race.. By this means the faster moving planets hand over their dispositions to slower ones, and those to slower ones still, finally ending up with Jupiter or Saturn. See Masha'allah, On Reception, trans. Robert Hand (Reston, VA: ARHAT, 1998^. Reading alter for altis. 6 The text here contains a small typographical error, aspiente for aspiciente, and should read as follows: ". . .non aspiciente Sole, aut aspiciente e quadrato vel opposito. . ." We would interpret this slightly convoluted phrase as meaning, "with the Sun not aspecting from the square or opposition," but we have translated it literally to be safe. 2

7

gens, or army. ex parte religionis. This is a somewhat ambiguous phrase because it could also mean "according to the Part of Religion." However, this would not make sense here, so we have read the phrase as not referring to the part, but referring instead to Jupiter's role as a significator of religion. 8

169 '


home and land. Likewise you will judge by the application of the Moon to a planet standing in its own exaltation or domicile. The Moon separated from the conjunction of some planet applying to a planet standing in its own exaltation, or in the Midheaven promises dignity. Planets in oriental appearance from the Sun in the morning, or occidental from the Moon1 give kingship. Jupiter and Venus in their own exaltations in the tenth house from the Part of Fortune,2 or the Part itself in the Midheaven from the Ascendant, and the lord o f t h e Part is Jupiter or Venus, and they themselves in some dignity in the Ascendant, promise kingship. Four fortunate planets in the angles signify kingship. The Sun in a royal sign in the Midheaven received by the Moon in her triplicity promises the native kingship. When all ofthe planets apply to Jupiter, and Jupiter in harmony3 gives his power to Saturn which is oriental, fortunate and received, the native will possess a great kingdom. The dodecatemorion 4 of one luminary falling in the domicile ofthe other, gives good status and honors. The dodecatemorion of Saturn in the domicile of Jupiter gives the office of judgeship. The dodecatemorion o f t h e Sun or Moon in the tenth house operates in someone's nativity just as if the luminaries themselves were there. If the lord of the tenth house applies to the lord ofthe first, the native will be a person whose king needs him, and if there is reception between them, the native will be an administrator of the king and of his affairs. If the lord o f t h e first applies to the lord o f t h e tenth house, the native will go to the service of the king because of his own application and effort. If the lord of Midheaven is separated from the lord of the first, the native will be unfortunate with kings. If the lord ofthe first is separated from the lord of the tenth, the native will adhere to kings, but he will be timid, and because of this he will lose what office he has. The lord of the first in the tenth in some one of its dignities, exaltation, triplicity, domicile, or bound, 5 if the Sun should aspect from a good, strong place, and both the Part of Kingship and the Part of Fortune are in good places and strong, the native will have dignity and dominion in his land, and if such a sign is fixed, nor do infortunes aspect, he will possess that dominion for the whole span of his life. Both fortunes in good significations, and the infortunes having no power, such a native will be fortunate while he lives. The lord of the Ascendant received by the Sun or by the lord of the Midheaven signifies that the native is praised and honored by kings, and will obtain dominion from them. A general rule concerning the attainment of dominion is that you should look at the sign o f t h e tenth house and at its lord, and at the Sun by day and in the night at Saturn, and which of these is

1

Usually other sources add "in the evening." This is a rare instance of lore surviving from the Greeks of the Part of Fortune being used as an Horvscupus. 3 per convenientiam. 4 See page 28 and thereafter. 5 Decan or face is omitted from the list. 2


more powerful in the figure, that is, which is the more dominant1 between them; if that one is in its own domicile, and between it and the lord of the Ascendant there is some application, mingling, and agreement, it signifies that the native will have prosperity from the king. And if there is no mingling between them, the native will be separated from the king, nor will the divine majesty of the king gain [the native] anything. When the lord o f t h e first applies to a luminary or a luminary to it, it portends prosperity from the king if there is reception. If there is no reception, the native will not profit very much from the king. See the planet to which the lord ofthe Ascendant applies, for from that you will know the honor and power ofthe native, and similarly what planet applies to the lord of the Ascendant. Wherefore, if there is application with the planet in its own domicile, the native will be praised by the people of his city judging correspondingly if in a similar manner [the application is] from triplicity, or bound. However, if the lord of this house is strong and fortunate, in the first or twelfth house,2 say that the native is honored by kings and will have prosperity from thence. Saturn in a diurnal geniture in the Midheaven more powerful than the rest ofthe planets in the figure signifies that after the thirtieth year the native should be venerated and honored by kings and that from thence advantage will follow. In the night it works the contrary. Mars in the Midheaven in a nocturnal nativity signifies that the native will be honored by kings. In the day [it signifies] the contrary. Mars lord ofthe Ascendant in the Midheaven shows dignity and power for the native which he will use with injury and cruelty to others. The Moon with Jupiter, and both ascending into their auges, signifies great and famous persons. The Sun in the Midheaven with Saturn in a masculine sign, oriental, gives the native strength and great power. [With] the Moon in Taurus in the Midheaven or Ascendant, and the Sun standing in the first house in Leo, he who has these positioned thus will come to great dignity. The lord ofthe Ascendant, and the Moon in the Ascendant, if both aspect stars which make them fortunate, the native will be in power of such a kind that no one will be able to pass over his commands. When the triplicity lords ofthe nocturnal luminary are occidental from it, and increased in light, there will be an introduction of great happiness for the native. For whomever the lord of the Sun is dexter of the Sun, and elevated above him, that is, has dustoria,3 and already completes its orientality, such a native will have the friendship of kings. The Sun conjunct Jupiter or in his good aspect bestows glory, praise, and the tokens ofthe most powerful dignity. Jupiter and Mercury in the Ascendant shows men who are famous and of great name, and prefects of cities if they are in diurnal nativity. If in a nocturnal nativity, it makes administrators, those who plead causes in the forum, or advocates. If Venus is in the Ascendant in her own dignity, the native will have dominion, and will put on good and noble garments; he will be a treasurer of kings, wise and intelligent. If Venus is not in her own dignity, but in a fire or water sign, the native will be a dyer of cloth, or a painter. If she is in a

1

3

169

dominator. Literally "which is the dominator between them." Fortunate in the twelfth? The text uses the alternate form ductoria. See Appendix VIII.

'


quadrupedal sign, he will be a guardian and leader of beasts. And if she is in a double-bodied sign, the native will be a cook or a tavern keeper. An evil planet impeded in the ninth house, and lacking dignity in that place, signifies that the native will be accused and blamed with or without cause. But if a fortune is in that place and not impeded, and in this more strongly if it has dignity in that place, it signifies that the native will be honored and praised, with or without cause. If the lord ofthe Midheaven will go retrograde from the alitifal1 [] of the lord of the Ascendant, the native will not be received by his own lord. When the lord of the Ascendant and the Moon are in the Ascendant, and the two fortunes likewise aspect each other, the native will be very strong and powerful, and no one will pass over his command. The lord of the house of the Sun, the lord of the house of the Moon, [and] the lord of the Ascendant, [all] oriental, in the angles, aspecting each other from good places by sextile or trine, signifies fortune and prosperity. The Sun in the Midheaven in a fire sign, and the Moon in Taurus, the aspect of which is sinister, the native will be very powerful. The Sun in the Ascendant and the Moon in the fourth house signifies dominion. The Sun in the Ascendant, the Midheaven, or the ninth house, well-disposed signifies glory and high station. Three planets strong in the fire triplicity, especially the Sun and two ofthe superiors, make the native glorious and elevated [in rank]. Jupiter sending an antiscion to the Midheaven signifies magistracy if Jupiter is happy and safe. If, however, Saturn and Mars should aspect in a hostile manner, it will disturb the protection of Jupiter and the administration of the magistrate. If the lord ofthe fourth is in the fourth, the native will have great authority and a good name. If Saturn in the daytime is alone in the fourth, the native will have power from the king; he will be a guardian of treasure; men will confide in him placing their business with him. If in the night, the native will lose the substance of his father; he will become a paralytic. And if the Moon is in the square or opposition [of Saturn], the native will have illnesses in the respiratory organs, and the stomach, and he will copulate with a serving woman. A conjunction 2 of planets in the fourth house signifies that everlasting fame remains after death upon the corrupt body.

1

The text has ictisal which from the its appearance and the context is clearly a form of alitifal which is the Latinized Arabic word for the entire body of lore about applications and separations between planets. The Arabic of this actually transliterates as Al Ittisaal. It means ' application'. There are innumerable variations of this term in Latin usually preceded by 'al'. 2 adunatio.


Chapter Eleven: Concerning the Native's Magistery and his Work. onsider which star first appears having gone forth from under the rays of the Sun in the morning before the rising o f t h e Sun, or if [there is] a star which possesses the Midheaven obtaining Alitifal 1 with the Moon by aspect. Because if these two conditions which have been described should come together in one star, observe only that planet in the magistery of the native. But if [only] one ofthe aforesaid happens, such that none ofthe planets appears in the morning before the disk of the Sun (that is, before the rising of the Sun) but instead of this some planet resides in the Midheaven having an aspect o f t h e Moon, choose that planet as the governor of employment.2 If, however, a planet does appear in the morning, and another is located in the Midheaven aspecting the Moon, both must be chosen. However, prefer that planet which surpasses the other according to the multitude of testimonies in the place of the Sun, in the Midheaven, or in the Ascendant, and by both of these you will determine the employment. But if you do not find a planet appearing before the rising of the Sun in the morning, nor in the Midheaven, take the governor3 ofthe Midheaven. Nevertheless, this native will be fulfilled in his works slowly,4 and also in his works will remain for the most part unemployed. Second, when you have found the governor5 of employment, and you may wish to know for certain what kind of employment there will be for the native, attend to the planet of employments, to wit, Mars, Venus, and Mercury, and also to the signs which they occupy; but6 if the planet of employment should have some connection with the aforesaid three planets, the native's employment will be more fully made certain. Third, see what force each of the three planets (namely, Mars, Venus, and Mercury) possesses in employment and magistery beginning from Mercury. For, if Mercury is the originator of work and magistery, the native will be a teacher, one who does computations, a merchant, one who deals with money, 7 one who knows and discovers things, and he will judge the power of the stars, and generally be engaged in the reading and exposition of books. If [Mercury is] in his own dignities, the native will be a merchant of giving and receiving. 8 [Mercury] in the dignities of Venus, the native will be an astrologer wise in the judgments of astrology. But if Saturn bears witness to Mercury such that either Saturn is the lord of magistery, and has agreement with Mercuiy, or the contrary, the native will be the disposer of the affairs of strangers, and an interpreter of dreams, or he lives in the houses of God for the sake of some knowledge, or because of divination which there is in him. But if Jupiter testifies to Mercury, the native will be an author of law, a wise man, and also he will have dealings with upright men. Fourth, if Venus has authority over work and magistery, the native will associate himself to

1

2

Being applied to by the Moon.

gubernator. In this instance Schoener is clearly not using this term as a synonym for Almuten but more like significator. 3 gubernator. This time he does seem to mean Almuten. See page 48, note 1. tardus. This is the adjectival form of the word. I have had to translate it as an adverb to make sense out of the phrase. 5 Back to 'governor' meaning 'significator.' 6 The Latin actually has sed or 'but', however, 'because' fits the sense of the paragraph better. nummulator. g mercator dandi et accipiendi. I have translated this literally, but I suspect that it is it technical term or idiom for 'buying and selling' or something o f t h e sort.

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works of appearance,1 and matters having to do with spicy smells and fragrances, 2 or to painting, to the dying and weaving of cloths, or also to the merchandising of things that have to do with fragrances, such as the essence of flowers, etc. But if Venus bears witness to Saturn, and she is in her own dignity, the native's dealing will be in extravagant things, and softness, and the native will be a deceiver and necromancer. But if Jupiter bears witness to her, the native will be fit for great honors, and he will be a great judge, and riches will flow to him from the inheritance of a woman. Fifth, if Mars is the lord of employment, and has an aspect with the Sun, the native will be a kindler of fire, and if Mars is in a good state, such as that he is in a good house, the native will be a miner of gold, or a gold-worker. And if Mars is an evil state, the native will be a kindler of an oven, a cook, or bath attendant,3 and if Mars does not have the aspect with the Sun, the magistery of the native will be managed with iron, such as putting ships together, plowing, and splitting trees, etc. And if Mars is in the dignities of Saturn, the native will be one who takes care of serving dishes,4 or a cook. In the dignities of Mercury or the Moon, the native will be stone-cutter, and master-builder. But if Mars testifies to Saturn, the native will be a mariner, a swimmer, and he will supply water to persons in baths, or he will be a cook or painter. And if Jupiter testifies to Mars, the native will be a soldier, and an administrator of penalties, a decimator,5 or an innkeeper. Sixth, [there is the matter of] which magistery and employment the aforesaid6 three planets decree when they allot mixed natures. If Venus is with Mercury, and possesses dominion over employment and magistery, the native will employ himself in music, and play, and the creation of songs; he will be a composer for musical instruments, especially if Venus and Mercury should be found in suitable places, such as Venus in the dignities of Mercury, and Mercury in the dignities of Venus; for then the native will be a versifier, a jester, a master of pleasant instruments, and a maker of stringed instruments, and a painter, a satirist, and a composer of incantations. But if Saturn testifies to those planets, namely, Venus and Mercury, the native will deal in those things by which women are adorned. If Jupiter [bears witness], the native will be one who does calculations, and [will] always [be] in places where people gather, and he will dwell about the royal gates, and he will teach boys, and be solicitous in the business of the common people. Seventh, if Mars and Venus are the governors, the native will be skilled in the composition of images and arms; and he will be a builder of things that a divine house uses; and he will make images of animals, and he will be a wrestler, a physician, a surgeon, an evildoer, a fornicator, and a falsifier of charts. If Saturn testifies to them, the native will be a murderer, and will rob the clothing of strangers; he will be a highwayman,7 and he will dwell in caves. But if Jupiter testifies to them, he will delight in battles; he will be a leader and an administrator of arms; and [he will be] crafty, [being] concerned with strangers, and in quest of profits from them.

1

That is, something like a beautician, or cosmetician, etc. rerumque aromaticarum et odorijicarum . . . One of the major functions of bath-attendants in ancient times was to keep the fire going which heated the bath. scutellator. This word is undocumented in this form in my references. All of the evidence points to something like this meaning however. Thisclearlydoesnotcomefrom Ptolemy! Decimation is a Roman practice. Compare Tetrabiblos, trans. Ashmand, 122, Tetrabiblos Book IV, trans. Schmidt, 12. Reading praedictae for praedicta. infestator viarum. 2

161 ' Chapter Eleven: Concerning the Native's Magistery and his Work.

Eighth, Venus and Mars [as] lords, the native will be a dyer, and seller of species,1 of gold and silver, and he will be a worker of lead;2 and he will make jest with arms;3 he will make medicines, and he will be a physician, and a farmer. If Saturn testifies to them, he will be involved in the immolation of animals; he will clothe the dead, and will mourn at funerals,4 and will sing at tombs. But if Jupiter testifies to Venus and Mars, he will always dwell in houses of prayer, and will be an augur; he will be concerned in the marrying of females; and he will have pleasure-loving and dissolute thoughts. Ninth, consider what property the signs bring to the governors of employment when they occupy the signs. For when the governors of employment are in human signs, they contribute to a man for wisdom and for the superior status of [his] magistery. In quadrupedal signs they contribute to the magistery of metals, of building, of working with an axe. In solstitial or equinoctial signs they contribute to the learning ofvarious languages, and the doing of various translations. Wherefore those who have these significators of magistery will be skilled in geometry [lacuna] 5 ... an aqueduct will carry water from one place into another. In signs the figure of which is similar to wild beasts. . . . they give support to a magistery which happens in moisture, such as the preparation of ships and of vessels in which liquids6 are put, and all things in which food is covered. Tenth, if the Moon is the ruler of magistery for employment, and after the Conjunction 7 should apply to Mercury in Taurus, Cancer, or Capricorn, the native will be wise, one who is involved in immolation, and who will observe vessels of waters.8 If, however, the Moon is Sagittarius, or Pisces, the native will divine by means of the dead, and he will also compel spirits to be moved from place to place. And if the Moon is in Scorpio or Virgo, the native will be a necromancer, and an astrologer; he will judge hidden things and predict the future. If the Moon is thus in Aries, Leo, or Libra, the native will be a wise prophet, and an interpreter of dreams. Eleventh, whatever usefulness the native may become fit for in his employment, and whether he will stay in this or not, for these matters consider the governors of employment, which, if they

1

In both English and Latin 'species' can mean spices and other ingredients used in the preparation of drugs and perfumes. In fact the Latin species is the ancestor o f t h e English 'spice'. 2 plumbi magister. 3 Ashmand's Ptolemy has "mock combatants, or dancers in armour." Tetrabiblos, trans. Ashmand, 122. Schmidt has "armed dancers." Tetrabiblos Book IV, trans. Schmidt. 13. 4 A professional mourner. 5 The text itself shows no interruption at this point, but what follows has no connection with the cardinal signs. Also, the text differs completely from Ptolemy at this point, something which it does not usually do. And the text that follows clearly refers to water and earth signs and is clearly derived from Ptolemy's material on these. Therefore we have to assume that the typesetter omitted a substantial portion of text. Here is the corresponding text from the Ashmand translation of Ptolemy. "The tropical and equinoctial signs tend to give employment in translation or interpretation, in matters of exchange, in mensuration and agriculture, and in religious duties: the terrestrial and watery signs tend to employment in water, and in connection with water, as well in regard to the nurture of plants, as to ship-building; they likewise contribute to employment in funerals, in embalming and preserving, and also in salt." Tetrabiblos, trans. Ashmand, 123. We have set apart the fragmentary passages in ellipses (. . .) which do not seem to cohere with the rest of the paragraph. Compare Tetrabiblos Book IV, trans. Schmidt, 13. 6 humectantes. Or "things which moisten." 7 The New Moon. 8 A reference to scrying.

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are strong in their own dignities, and in the angles, unimpeded, or if they are fortunes or in the dignities of fortunes, the employment of the native will be fixed, worthy of praise, with a great prospect, and increase of reputation. But if the infortunes possess the rulership, the employments[] ofthe native will be diverse, contemptible, and injurious, in which the native will be often deceived. But if Saturn should be the planet which impedes, the aforesaid impediments will happen because o f t h e native's laziness. If Mars is the planet which impedes, the impediment will happen in fear, and evil repute. If both Saturn and Mars are the impeding planets, evils will happen in the native's life. Generally, however, the increase or detriment of the aforesaid are discerned from the mixture ofthe stars with each other according to position, and their fortitude in the figure of heaven, and also their condition, whether they are morning stars or evening stars. These are according to Ptolemy/" The Teachings and Aphorisms of Others

The significator is that planet which is found in the Ascendant or Midheaven, oriental of the Sun, and occidental of the Moon. Likewise it [is] that planet to which the Moon applies after the Conjunction or Opposition which precedes the nativity by day, and in a nocturnal geniture the lord o f t h e Part of Fortune.1 Likewise [it may be] that planet to which the Moon applies in the nativity. But the planets which signify magistery by their own nature are Mars, Venus, and Mercury. If you find one of the three of these in the Ascendant or Midheaven, oriental, having excellent dignities, and applying to the good aspect of the Sun or Moon, or the Sun or Moon applying to that planet, a magistery of a remarkable and very great kind is signified, and [it signifies] that he will be foremost in his works and excellent beyond all according to the nature ofthe planet [which is] the significator of works. But if none of the three is in the Ascendant or Midheaven but in the fourth or seventh houses, the native will not be excellent or extraordinary in magisteries. But if you find none of these in any angle, inspect the native's significator of works, that is, the lord ofthe Midheaven by day, however, by night the planet to which the Moon applies, especially if the planet has rulership and strength in the place of the Part of Fortune. But if the Moon is void in course, and applies to no planet, then take that planet as the significator of works from which the moon separates,2 and the lord of its house, or the lord ofthe Part of Fortune, or the lord ofthe house, or bounds of that planet in which this planet is, and whichever of these you find to be in the best

1

This is an illustration of a principle that we see in much of ancient and medieval astrology/ The Part of Fortune is like the Moon and may stand in for it; but it is more nocturnal than the Moon, so that if the Moon has a function in a diurnal nativity, the Part of Fortune may replace the Moon in that function at night. defluxit. This word actually means 'flows away', and is the technical term for separation, at least in the case o f t h e Moon.


place and with the most testimonies, that planet is the significator of works. And if this planet is in a good place, and Mercury aspects it benevolently, this signifies the good state and growth of the magistery. But if Saturn aspects this significator in a friendly manner, this signifies that the native's life and magistery will be cultivation and farming. If Jupiter aspects it, the native will be a scribe and expert in laws, and kings and wealthy men will favor him. If Mars aspects it benevolently, the native will be a physician, seer, or necromancer, astute, and quick in his works. If the Sun aspects, or applies to it in the same sign with combustion, this signifies a glorious and excellent magistery, and great elegance, and he will be a scribe of the king. If Venus aspects it, the native will associate himself with the wives of kings and of powerful men, and he will be esteemed by them, and from then will acquire money and honor. If the Moon aspects the significator of magistery, this signifies for the native such crafts [as those] from which follow money and profit. If an infortune aspects the significator of magistery from the square or opposition, or damages it by a bodily conjunction, [then] difficulty, suffering, and harm are signified in the magistery.

If Jupiter is in the fourth house in his own Hayz,1 the native will be noble, or a dealer in animals, or the herder of beasts of noble men, a just man; the end of his life will be better than the beginning. Mercury [being] the lord of the Midheaven standing in that place while occidental, having come forth from the rays in the good aspect of Jupiter, makes the native the chancellor of kings. The Moon void in course signifies that the native will be lazy, and will like to go about through mountains and deserts.2 Look at the Almuten of the Conjunction or Opposition preceding the nativity, for in whatever is signified for magistery by that planet, the native will be the more active. And if that planet is fortunate in the nativity, the native will have favor from that magistery; if not, he will not have it. Mars occidental in Cancer, not aspecting Saturn, nor Jupiter, nor Venus, nor the Sun, the native will be a blood-letter.3 Mars being in Capricorn in the same manner, the native will be a corrupter of men, and a lover of bloodshed.4 Mercury receives the nature of Mars when it is in Mars' domiciles. And if he is configured with that same Mars which is cadent from the angle, the native will be a lover of hunting; he will love to play dice. If, however, Mars is not cadent, the native will be warlike and a soldier. Saturn or Mars lord ofthe twelfth in the Ascendant inclines the native to hunting, and perchance he will be killed by a wolf or a dog. If Mercury is in the Ascendant, the native will be an astrologer, and if Jupiter aspects Mercury, the native will be the treasurer of a king. The same [is true] if the Sun aspects Mercury.

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Concerning Boldness and Fear. If the Part of Fortune is with Mars, the native will be a soldier, or captain, or knight, one who bears arms,1 or a hunter, especially if the Moon is with the Part of Fortune. The Part of Boldness fortunate in an angle makes a captain of an army. Likewise, when one of the luminaries is in a domicile of Mars aspecting the aforesaid Part and its lord. If the Sun is in the Ascendant, and the Moon in the Midheaven, the native will be bold and a shedder of blood. Likewise, when the Ascendant is masculine, and both luminaries are in masculine signs, and the lord of the Ascendant is in a masculine sign and Mars is in an angle. It is best in soldiering that Jupiter receive Mars by a good aspect. Saturn conjunct by body, or square, or opposition with the Part of Fortune does not permit a command over soldiers. Mars in watery signs makes the native timid.2 pe%Ku£r Mars in the domicile ofthe Moon makes the native cruel. ^ C ^ i c j u i u r Mars with Mercury in the Midheaven makes a notorious robber, . /«V e> yp** k Mars with Mercury under the rays in an angle makes a notorious and famous robber.3 Mars with the Moon in an angle under the rays makes a solitary and secret robber. 6 op / pa^S"
1

armiger. This is actually a technical term of the time for one who has the right to bear arms. This is a condition of at least a lower kind of knighthood. One might expect that Mars in Scorpio would be an exception to this since Mars rules Scorpio and has its joy in it3 Or mercenary.


The Example ofthe Proposed Geniture

First conclusion: The Luminary of the Time in a masculine, fiery sign, in an angle, surrounded by the rays of Saturn which is strong in an angle, and the rays of Mars perfectly received being in a regal sign,1 [and the Sun] with Mercury the lord of the Midheaven and Ascendant, [all of this] signifies that the native will be a king of great power and famous name because o f t h e quantity of ancient wealth, and [because of] the expeditions and subjections of armies. The origin of his family serves as witness to this matter.2 Second conclusion: He will experience difficulty in the acquiring of old monies because ofthe application of Saturn to the Sun from the square. Third conclusion: He will rejoice in the substance of the dead and he will not put that which he attains aside in order to conserve it but will soon consume it in liberal and magnificent gifts; this is drawn from Saturn strong in its own domicile and in an angle. Fourth conclusion: I take Mercury as the significator of his office for no morning star planet goes out from the Sun's rays, nor is there a planet in the Midheaven.3 Fifth conclusion: Therefore, it will be according to his office to rule peoples with ability and consideration, to lead armies, to punish the evil persons, to establish laws and legal rights, and to administer justice. This is derived from the lord of office which applies to the Sun in a royal sign

1

2 3

166

Mars and the Sun are in trine and in each other's domiciles. This is a strong and perfect mutual reception. Huic rei testimonio est stirpis suae origo. Lit. "is for a witness to this matter." . Mercury is the ruler of the Midheaven.

'


assigning his own dignity to the Sun, mixed together with a trine from Mars. [This is] also [derived] from the Part of Work and Magistery in the trine of the Sun and Mars in royal signs. Then the Almuten of all of the significators of kingship is the Sun himself. Likewise [there is] a star o f t h e first magnitude of the shoulder of Orion,1 [which is] ofthe nature of Mars and Mercury, on the cusp ofthe Midheaven. Sixth conclusion: It is conjectured that this is by itself the cause of his kingship and dominion, that the same planet is the lord of the Ascendant and the Midheaven applying to the Sun in its own application.2 Seventh conclusion: Saturn the first triplicity lord of this house3 strong and powerful in his own domicile shows dignity in high dominion and power over peoples and that he will remain in the footsteps of his elders. Eighth conclusion: His government will come to be with strong boldness, without fear for Saturn is in the exaltation of Mars; besides both luminaries [are] in domiciles of Mars. Ninth conclusion: One concludes that he will do battle in which he will subjugate the enemies of his kingdom with strength and with sagacity. [This is] because the Part of Kingship is in the sixth degree of Leo conjunct Mars and irradiated by the trine o f t h e Sun, its lord. Tenth conclusion: Because his nativity agrees very much with the state of being o f t h e circle4 at the time of the coronation of his father, one derives from this that he will also come into command and the sublimity of kingship, for the place of the Sun in both [charts] is the same, likewise, the places of Venus and Mercury. Then the Ascendant of this native is in concord with the Ascendant of the nativity of his mother.5 Eleventh conclusion: Jupiter and the Moon aspecting each other by sextile also indicates the high degree and good reputation o f t h e native. Twelfth conclusion: He will rarely stay in leisure, but will frequently be at his work for Jupiter the lord ofthe Part of Work is on the Ascendant. Thirteenth conclusion: The dodecatemorion o f t h e Sun in the domicile o f t h e same and in its trinal ray promises good status, health, and honor. Fourteenth conclusion: The dodecatemorion of Saturn in the domicile of Mars, nevertheless, threatens him with some anxieties.

1

Based on the star positions in the Opusculum, this would be Betelgeuse, a Orionis which would have been at approximately 21° II12'. 2

soli in applicatione sua applicans. This seems redundant unless we assume that this is referring to the mutual application of the Sun and Mercury to each other because Mercury is retrograde. 3 The tenth. 4 That is, the general state of the heavens. 5 For the two charts in question, see pages 43-44.


Chapter Twelve: Concerning Sexual Unions.1 n the marriage of men consider which quarter the Moon occupies. If it occupies an oriental quarter, the native will contract a marriage in young adulthood, or after the fullness of his years he will take a young woman as a wife. The oriental quarters are the twelfth, eleventh, tenth, sixth fifth, and fourth 2 houses of the celestial figure. But the oriental quarters according to the world are from the conjunction of the Sun and Moon up to their opposition. 3 If, however, the Moon occupies an occidental quarter, he will marry tardily or he will be linked to an old woman in his young adulthood, or his union will be delayed until he advances in days, and afterward he will be linked with whatever woman he wishes, an old woman or a girl. The occidental quarters are the ninth, eighth, seventh, third, second, and first houses of the celestial figure. But the occidental quarters according to the world are from the opposition of the Sun and Moon up to their conjunction. 4 If the Moon is in a sign of one figure, 5 or if she applies to one planet, the native will be linked to one only. If she dwells in a sign of two bodies, 6 or with many figures,7 or applies to several j

3 btcum^ The word is coniugium. This can refer to either licit or illicit sexual unions and is by no means restricted to legal marriage. When the context is ambiguous in this regard, I translate it as 'union' or 'sexual union'. 2 The text actually has "Duodecimo, Undecima, Sejrfa, Decima, Sexta, Quinta, Quarta domus etc. " The first Sexta is obviously an error as it is redundant. Secundum mundum. This usage of "according to the world" is a bit unusual. Usually this phrase refers to house position not positions in the zodiac or in orbital motion. The twelfth, eleventh, tenth houses etc. would normally be considered as "according to the world." But if this is an unintentional error on his or the typesetter's part, it is repeated later in the paragraph. 4 Since this is all supposed to be according to Ptolemy, it seem fitting to mention what Ptolemy does say in Book IV in the section on unions. The actual doctrine according to Ptolemy is quite different. Ptolemy does not mention the house quadrants at all in connection with the Moon. He only specifies the phases and even here he is quite different from Schoener who follows the Medieval tradition which seems to stem from the Arabs. In Ptolemy the oriental quadrants for the Moon are from the New to the First Quarter, and from the Full to the Third Quarter. The occidental quadrants are from the First Quarter to the Full Moon and from the Third Quarter to the New Moon. This seems to be an example of the general difference between the Ptolemaic and the Arabic tradition. Yet everyone seems to feel obliged to attribute these variants to Ptolemy. Here is the Ashmand translation on the subject. }

^

In regard to the Sun, those quadrants which precede the ascending and descending points of the zodiac, and, in respect of the Moon, those which are measured from her conjunction and opposition [note: from the new and the full Moon] to her intermediate quarters, are called oriental quadrants: the occidental quadrants are, of course, those lying opposite to the oriental.

Tetrabiblos, trans. Ashmand, 125. Compare Tetrabiblos Book IV, trans. Schmidt, 21. 5 That is, not a bicorporeal sign. See page 61, note 1. This term does come from Ptolemy but it is not clear what it means and which signs these are. In a note on p. 395 of the Robbins translation there is the following comment. "The anonymous commentator says that he means by 'signs of a single figure' the tropical [cardinal] and solid

This would make signs of many figures to be the water signs, also known as "fruitful" signs. This is consistent with the practice in other areas of the charts. For example, significators of siblings in fruitful signs indicate many siblings, etc. Claudius Ptolemy, Tetrabiblos, trans. Robbins (Cambridge, MA: Harvard University Press, 1964), 395. This will be

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planets by aspect or conjunction, the native will be linked with several [wives]. If the Moon is in an agreeable sign or in one of her own dignities having agreement with fortunes by any aspect whatever, his spouses will be agreeable and suitable. If, however, the Moon applies to infortunes, they will be rebellious and will regard their men with hatred. For, if the Moon applies to Saturn or is in his dignities, the wife will be toilsome, perverse,1 evil, and her qualities will be fierce and cruel. If the Moon applies to Jupiter, she will be agreeable and suitable, and of learned2 disposition. If the Moon applies to Mars, she will be spirited and indomitable. If to Venus, she will be beautiful and humorous. If to Mercury, she will have a good intellect. Or if Venus stands with Saturn, Jupiter, or Mercury, she will be sufficiently of advantage to her husband with those things which pertain to life, and she will benefit him. But if Venus is with Mars, she will be one who wastes the goods of her husband, and also unstable and not intelligent. In the marriage of females consider the Sun. If he is found in an oriental quadrant, she will be espoused to a man in young adulthood, or in old age she will take a young man in marriage. But if the Sun is found in an occidental quadrant, she will be joined to a husband late, or in youth she will be married to an old man. The Sun [being] found in a sign of one figure, or associated with only one morning star planet, she will be given as a partner to only one man. If the Sun is in a bicorporeal sign or in a sign of many figures, or the Sun is associated in a configuration with more than one morning star planet, she will have many husbands. If the Sun is associated with Saturn by configuration, or is in Saturn's dignities, her husband will be virtuous, just, and hard-working. But if the Sun has an association with Jupiter, he will be humble 3 sem no' uJmm man d magnanimous. If with Mars, he will be cruel, loveless, and he will not be humbled. If with Venus, he will be virtuous, and handsome. If with Mercury, he will accomplish in the affairs of life, and he will be hard-working. If Venus is with Saturn, the husband will be worn out, and he will abstain from venereal acts. If with Jupiter, he will be good, just, and modest. If Mars is with Venus, he will have a sharp constitution, and he will be led astray very much concerning Venereal acts, and he will be a fornicator. If Venus herself is mingled with Mercury, he will be very If the luminaries in each nativity both o f t h e man and the woman are agreeable with respect to each other both with regard to the signs and what is rising,5 or the luminaries will be associated with each other mutually by the trine or sextile aspect, especially if in the husband the Moon is suitably joined together with the Sun in the nativity of the wife, or if [they are joined together] by a

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conjunction in the aforesaid manner, or by aspect, there will be perpetual love between them. If the Sun and the Moon in each nativity are not tied to each other,1 or they are in opposite signs, or they aspect each other from the square aspect, that marriage will be dissolved because of any light cause whatever, especially if the Ascendant ofthe husband is in the opposition ofthe Ascendant of the wife. Or [if] the luminaries in both genitures aspect each other by the square or opposition aspect, there will perpetual hostility between them, and each will regard the other with hatred. And if the fortunes awaken2 rays toward the luminaries which are in agreement with each other in a suitable configuration, the union will exist in love, esteem, and success, and if they aspect only the Sun, this will be only on the part o f t h e wife.3 If, however, infortunes aspect the luminaries,4 they will indeed persevere, but in quarreling, hatred, and harm. But if the fortunes bear testimony to luminaries which do not come together well in configuration with each other, the union will not be altogether dissolved, but they will be reconciled after separation and they will remain together inseparably with love. If the infortunes bear testimony, there will be a perpetual separation, very quarrelsome, and full of fierceness. If Mercury alone is with them, they will be separated openly with fault finding, and complaints. If with Venus, this will happen because of adultery, or necromancy. If Saturn, Mars, and Venus hold themselves in an agreeable manner with the luminaries, the union will be lawful and good because some relationship of Venus to the aforementioned planets is suitable, [the relationship] to Mars indeed [is suitable] because the exaltation of each, both Venus and Mars, is in the triplicity o f t h e other. But [the relationship] to Saturn [is suitable] because the domicile of each is in the triplicity of the other. Therefore, the relationship or regard of Venus to Mars shows that the wife will be in young adulthood, but the association of Venus with Saturn will signify that the wife will be an old woman. Wherefore, Venus with Mars brings about the quality of love completely. If Mercury is with these, the matter will be open and revealed. When, therefore, Mars and Venus share in signs in which they both have dignity such that if they are in Capricorn or Pisces, that is, such that Venus is in the exaltation of Mars, and also Mars is in the exaltation or other dignity of Venus, the native will be illegitimately linked with a sister or other female relative. But if the Moon in the nativity of a male should also be in Capricorn or Pisces, the native will have the Venereal act with two sisters or female relatives. If, however, the same abides in a female's nativity, two male relatives or brothers will commit incest with her. But if Saturn is with Venus, the union will be suitable and will persist for a long time. If Mercury abides with these, the union will be advantageous for them. If Mars is with these same planets, the union will not be strong, but will harm them. If Venus is in configurations suitable for herself and in her own power, this decrees that the woman will be linked with a man who is her equal. If, however, she herself is more oriental than the other planets, a woman will espouse herself with a younger man, and a man will take a younger woman in marriage. If, however, Venus is more occidental, a woman will marry an older man, but a man will espouse an older woman to himself.

1 non alligantur adinvicem . . .The Latin indicates that this is between the charts of the man and woman, not within each chart, in other words, synastry. 2 fortunae radiosperrexerint. 3 This is again with reference to the fact that it is the Sun in the woman's chart which describes her experience of the union with a man. In charts where the luminaries themselves make a favorable connection.

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If Venus and Saturn abide together in signs which are agreeable to themselves such as in Libra, or in Capricorn, that is, such that each is in the dignity of the other, there will be a union between blood relatives. If, however, the Moon has the aforesaid condition, that is, if she participates with Venus and Saturn so positioned, or this condition should abide in the Ascendant or Midheaven, the native will copulate with [his] mother, stepmother, or his maternal aunt. However, a woman will commit an act of Venus with her own offspring, with the child of her sister, or with her son-in-law. But if the Sun participates with Venus and Saturn, with these so positioned as the Moon above, and the planets are occidental, the native will defile the beds of the daughter of his wife. A woman will be delinquent with her father, her paternal uncle, or the husband of her mother. But if this aforementioned condition of Venus with the Saturn, or Mars is not in a sign of one kind, but [a sign] of different natures, that is, such that Venus is in a sign of another nature than the signs of the infortunes are, and conversely, are in feminine signs and places, the native will play Venus more than is proper, for it will be by no means difficult for him to be active or to be passive in every manner. You will also consider the fixed stars, especially however the beginnings of Leo, and Aries,1 likewise Aldebaran, and the star which is called the Tail of the Lion,2 and also the face of Capricorn. 3 For if the aforesaid stars are in the Ascendant or Midheaven with the aforesaid significators, Saturn, Mars, and Venus, the native will be manifest in his activities and he will reveal these activities in places in which men come together. If, however, they are in the farthest angles, such as being in the west or the north, the native will be a eunuch or sterile. But if they are in these places, namely, in the seventh and the fourth, with stars of Mars, if he is male, his penis will be cut off with the testicles. If she is female, the innermost female parts will be without an anus, without a vulva, and above there will be a small skin, which if cut off with a razor, there will appear an anus, or a vulva.4 If Mars has been separated from Venus or from Saturn, and Jupiter bears testimony to Mars, the native will be gentle in coitus and not unclean, nor will he lie in a venereal act unless compelled according to nature. If, however, Mars is with Saturn alone, away from Venus, [the sexual act] will be delayed, and in it the native will be reluctant and cold. If Mars is associated in configuration with Venus and Jupiter from the trine or sextile, the native will be moved to the sexual act easily, and he will have pleasure therein; yet in this he will reprove and repress himself, and he will be wary for himself of foul and unclean acts. If Mars is with Venus alone, or with Jupiter alone without the aspect of Saturn, he will desire to have the great pleasure of debauchery, and to live luxuriously. But if one is an evening star and the other is a morning star, the native will desire to have coitus with men and women, and he will not be tempted less by one than by the other. And if they are both evening stars, he will have venereal acts only with women. But if both signs are feminine, the native will perhaps himself be subjected to foul acts without women. And if both Venus and Jupiter are both morning stars, he will perpetrate the act only with male persons. And if both signs are masculine, he will be tempted to act in every manner with males. But if Venus is more occidental, he will engage in venereal acts with base women and serving maidens. If Mars is the more


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occidental he will know more noble women. [In the genitures of women]1 if Venus is associated with Jupiter and Mercury in configuration, the native will be gentle and clean in coitus. And if [Venus] is associated with Mercury without Saturn, she will have great pleasure in coitus, and she will desire to do it very much. But for the most part she will restrain herself, be afraid of, and hold base venereal acts of little account. If Venus is with Mars alone, or is associated with Mars in configuration, she will engage much in venereal acts and from thence she will have pleasure. If Jupiter is with them, and Mars under the rays, she will have an affair with servants, or with persons who are strangers to her own kind. But if Venus is under the rays, she will fornicate with noblemen or lords. But if these planets, to wit, Mars and Venus, are in feminine signs or places, she will be concerned with coitus with men, and if in masculine signs or places, she will be engaged in coitus with women. But if Saturn is associated in these states or conditions which have been described, and Saturn is feminine, he [Saturn] will likewise give commonness in pollution, baseness, and luxury. But if Saturn is masculine and oriental, she will inflict debauchery in the solarium,2 or she will desire men who belong in the solarium. Jupiter, however, always mitigates this impediment. Mercury will aid their loves, and foul deeds. These are according to Ptolemy.

1 Although there is no evidence in the Latin text, this entire section describing the rest o f t h e Ptolemaic system is supposed to refer to the charts of women and indeed the text makes more sense so considered. Therefore, in the translation I have taken the liberty of correcting the text so that it refers to females and I have appended the translation from the Latin of this text as actually given to this note. It should be noted that this does not require much emendation and the Latin text could easily be the result of sloppy editing.

"If Venus is associated with Jupiter and Mercury in configuration, the native will be gentle and clean in coitus. And if she is associated with Mercury without Saturn, he will have great pleasure in coitus, and he will desire to do it very much. But for the most part he will restrain himself, be afraid of, and hold base venereal acts of little account. If Venus is with Mars alone, or is associated with Mars in configuration, he will engage much in venereal acts and from thence he will have pleasure. If Jupiter is with them, and Mars under the rays, he will have an affair with servants, or with persons who are strangers to his own kind. But if Venus is under the rays, he will fornicate with noble women or ladies. But if these planets, to wit, Mars and Venus, are in feminine signs or places, he will be concerned with coitus with men; and if in masculine signs or places, he will be engaged in coitus with women. But if Saturn is associated in these states or conditions which have been described, and he is feminine, Saturn will likewise give commonness in pollution, baseness, and luxury. But if Saturn is masculine and oriental, the native will inflict debauchery in the solarium, or he will desire men who belong in the solarium. Jupiter, however, always mitigates this impediments. Mercury will aid their loves, and foul deeds. These are according to Ptolemy." 2

This term solarium in the middle of the text caused a great deal of difficulty. A solarium in both English and Latin is a place where one goes to take the Sun. After much research I can only conclude that this is not a typographical error but is possible an arcane reference to sunbathing as an activity that involves lewd behavior much as bathhouses came to be similarly known among homosexual men. Unfortunately the reference does not parallel the Ptolemy text very closely and it is not possible to use Ptolemy to find out what is actually meant here.

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If the sign o f t h e seventh house is a sign of many children, or the commixture ofthe significator is from signs of many children, say that the native will have many unions. The Moon is significatrix of wives, but Venus is the cosignificatrix; if either of these is in a double sign,2 this denotes two wives. The sign of the seventh [being] a common sign decrees two unions. The Sun is the significator of union in the geniture of a woman, and Mars is the cosignificator. If one of these is in a double sign in the nativity of a female, she will have two husbands. [A man] will have as many wives as there are planets between the Midheaven and Venus. In a bicorporeal sign two, in a fixed sign one, and in moveable signs many unions are signified. The number of wives can be judged from the image o f t h e sign in which the Moon is [located], and from the number of fixed stars with which the Moon is being joined in that sign according to longitude and latitude. You will know the number of wives from the planets which aspect the lord of the seventh; with Venus aspecting them, or her [aspected] by them, say that the native will have two. But if any of them are retrograde, or combust, it should not be counted. Generally Venus in double signs or tropical signs, and the lords of the place of Venus likewise in double signs, these signify many wives, or even for women many husbands. But if Venus is not in these signs, and she aspects only the Moon, Venus will grant only one wife or one husband. In every nativity Saturn having been joined to Venus in the same sign, if Saturn has the most degrees, it decrees only one wife. If, however, Venus possesses the most degrees, say that he will have several. However many planets the Sun applies to before leaving the sign in which it is [located] in the

1

Presumably the Part of the Marriage of Men. Bicorporeal sign.


. .

.

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nativity of a woman, it signifies that many husbands. Say likewise concerning the Moon in the genitures of Men. Jupiter in the seventh signifies three wives, two [who are] virgins and one widow; they will be remarkable persons, and he will have good fortune and happiness with them. Look at the three triplicity lords of Venus. If all or most of them are oriental, without an impediment, outside of the rays, the native will take a wife in young adulthood, and he will be fortunate in [his] wives. If it is otherwise, announce otherwise, especially if the lords ofthe triplicity do not aspect Venus. But if they are occidental, he will not contract marriage until in great age. If Saturn is elevated above Venus in the tenth house, or is with Venus in a square or opposition, the native will be cold toward women. If, however, Venus is elevated in the tenth above Saturn, he will give marriage in middle age, to wit, a suitable one. If the lord of the seventh does not aspect the seventh, nor the lord of the Moon [aspect] the Moon, and also the lord of the Part of Marriage [does not aspect] that same part, nor the lord of Venus [aspect] Venus, the native will not enjoy women. Saturn in the Midheaven aspecting Venus by square or opposition, the native will shun marriage. The Moon combust of the Sun, and Venus in the sixth or twelfth, the native will never take a wife. Venus in the tenth in the trine ofthe Moon with the testimony of other stars signifies only one wife. ~~ Venus as an evening star in the seventh house, and Saturn in the fourth signifies men who are weak with respect to venereal acts. But in a feminine geniture that she will shun venereal acts. If Venus is cadent from the Ascendant joined bodily to Saturn or in its square or opposition without the aspect of Jupiter, the native will not desire women. One must fear women who have planets in masculine places in their genitures. The Part of Marriage ofthe husband in obeying signs but [the Part of Marriage] o f t h e wife in a commanding sign, the husband will obey the wife. If, however, it is conversely, you should define [it] conversely. If Venus is oriental in her own dignities, or she only oriental, the native's wife will be spirited. She will also command her husband. Women are by innate nature unstable, and the most unstable when their Ascendants are bicorporeal, but the worst when the Ascendants and significators are in bicorporeal signs, yet a fortune [is] not free, 1 and they become demons when Venus, Mars, and Mercury are associated in this form. Both infortunes in the sixth with Venus, the native's wives will be whores. If Cancer or Capricorn [are] in the fourth and Venus is in that place, that native will copulate with a whore, and because of that very fault he will bring about wickedness, or a crime. Venus in the Ascendant conjunct with Saturn decrees wives who are either public prostitutes or who are of advanced age. Mars with the Moon in the fourth house in the opposition of Venus and Mercury shows men who luxuriate in excessive coitus, but shows women who are prostitutes. Cancer or Capricorn in the first, the Moon in the twelfth, Jupiter with Mars in the fourth, and Mercury with Venus in the tenth, signify for the native evil prostitutes, but [ones who are] beautiful 1

non tamen fortuna libera. Presumably all of the preceding with the fortunes not free from afflictions by malefics, i.e., one of them is afflicted.

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\

and wealthy who will provoke his relatives to lust. But he who has thus been born will be exiled or will become a servant in old age.1 Venus and Mercury joined with Jupiter decree an adulterous wife. Mars with Jupiter in the Midheaven signifies for such a native that his wife is violently raped by another. But if Venus comes near, she will be a prostitute. If, however, the Sun aspects them by square, that native will seek copulation with [his] stepmother or will marry his father's concubine, but afterward the marriage will be dissolved by the flight o f t h e wife. If Venus shares with Saturn and aspects Mars, there will be jealousy between husband and wife. And if one is in Capricorn or Libra, the native will take up with a woman from among his relatives. And if this condition is along with the Moon in the first or tenth, the native will lie with [his] mother, the sister of his mother, or with [his] stepmother. But if such a constellation is in the nativity of a woman, she will commit incest with the son of her own sister, or her own offspring, or with the child of her spouse. Yet understand this [only] if the Moon participates with Venus and Mars or with Venus and Saturn. The trine of Mars to Venus signifies that he will love the desires of the flesh, and if this participation is from Capricorn or Pisces, it signifies that the native will be wanton with sisters or female relatives. If one is in one of these signs, and the other in another [of these signs], and if in the aspect ofthe Moon, such a native will commingle with two sisters, or relatives. You may judge the same in the geniture of a woman. If Saturn is elevated above Venus by square, the native will be impotent and a shameless handler2 of women. If to the contrary Venus is elevated above Saturn, the native will be easy and favorably inclined toward women. If the Moon combust ofthe Sun shares with Saturn in a configuration, or if she is in Capricorn, Aquarius, or Libra, he will never be joined. 3 Understand this [only] with respect to the geniture of a male. If the Moon is under the rays having participation with Saturn, the native will never be joined, and if she applies to Saturn, he will be joined with a toilsome and depraved woman. If the luminaries do not aspect each other, nor does one of them aspect the Ascendant, and if there is an infortune in an angle doing harm to the two luminaries which are in masculine signs, the native will be one who has great lust, but a female will be a prostitute or she will rub other women. The Part of Marriage damaged in the third or fifth house, the native will do it with [his] sisters or daughters.4 Venus, the Sun, the Part of Marriage, the planets which are the significators o f t h e native, and the lord of the house of marriage, in signs of foul joining together such as Aries, Leo, Libra, and Capricorn, the native will be excessive in coitus. Venus conjunct Mars or in his square or opposition, if Mars is in his domicile or exaltation, the native will be shameful in coitus. If it5 is in a feminine sign and the native is masculine, he will be passive with regard to men. If in a masculine sign, he will be a sodomite. Likewise in the nativities

1

One wonders with this and other such complex combinations how many of these in actual charts anyone ever observed. 2 contrectator. It is not clear whether this in the literal or figurative sense of 'handling'. copulabitur. I have translated this as 'joined' because it seems to prohibit sex altogether, not just legal marriage. natus aget cum sororibus et filiabus. What I have written is a quite literal translation of the Latin. It is not entirely clear whether this refers to Mars or Venus, but it probably refers to Mars.


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of women, if it is in feminine signs, she will be a prostitute; if in masculine signs she will use women. If Venus is found in the domiciles of Saturn, and Saturn aspects her, the native will be cold in sexual intercourse, similarly if Saturn is the Almuten ofthe house of marriage. The Almuten of the five hylegical places feminine, or most [of the five hylegical places] feminine,1 the native will be soft and effeminate. If they are masculine in the nativity of a woman, she will be a masculine woman. The significators of sexual union in moveable signs do not give a happy union, but one that is variable and changeable. If the lord of the Ascendant is in a common sign, likewise the Part of Marriage in a common sign, and Venus unfortunate, the native will not be content with one woman. Venus in a moveable sign signifies instability with women, and the native will be content with one woman with difficulty, and this the more so in Cancer or Capricorn. But in a common sign, it signifies a good espousement. If the Ascendant is the domicile of Venus, and Mars is in the domicile of Venus, or the Ascendant is the domicile of Mars and Venus is in the domicile of Mars, a woman will be shameless. It will be the same if the Ascendant is Capricorn. Mercury [being] the Almuten over Venus, the Moon, and the house ofthe wife, and the degree of these,2 or over most of these, the native's pleasure will be among boys and he will deceive them. If Venus is in the domicile of Saturn, and Saturn is in the domicile of Venus, the native will love male persons.3 It will be likewise if you take Mercury in the place of Saturn. Venus in a masculine sign does the same. Also, Venus and Mercury joined in the domicile of Saturn do the same. If the lord ofthe seventh is made unfortunate in an angle, the native will become a sodomite. Saturn, Jupiter, and Venus in the tenth, and Mars in the fourth make lovers of boys. If Venus is in the seventh in Cancer or Capricorn, aspected by the square, opposition, or conjunction of Mars, the native will be a fornicator. If Saturn is conjoined with these or aspects them, and the geniture is of a woman, she herself will take women or girls. Venus in the twelfth designates a bad union, and if Jupiter is with her, it signifies a paucity of substance, being exalted by the servants.4 If Saturn Mars, or Mercury aspects her, or they are conjunct with her, they signify loss in women, and children, and some mark on the body, or being killed because of a wife or women. The Sun placed in the twelfth threatens harm from women, or perhaps he will be whipped because of a woman. Venus the lady ofthe ninth in the Ascendant or tenth gives the native a wife in an alien land. The Part of Fortune in the third decrees foreign wives; in the nativity of a woman, a foreign-born husband. Mercury in the fourth house with Saturn and Jupiter decrees foreign wives but wealthy ones. The Sun and Venus in the seventh, or if they aspect the house itself, and the sign ofthe seventh

1

Almuten quinque locorum Hylegialum foemininus, aut plures foeminini. The word for degree is pars. This could also be a reference to the Part of Marriage but the word for the 'same', earundem, is in the plural. Presumably this is in the charts of males. It is not clear from the Latin whether this means that union will find favor with servants or that the servants will somehow benefit the marriage, or both. 2

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is the domicile of either of them, the native will take a foreign, wife who screams.1 All male natives who are effeminate, or female natives who are manlike, will not live long.2 And this has been found through experience. If the Moon and Venus are in one o f t h e angles in the benign aspect of Jupiter, the native will be linked with his own kin. But in this first one must observe general principles, to wit, the law of the native and other of his kind. Venus in the domicile or exaltation of the Moon, or contrariwise, the native will be linked with his own kin. Venus in her own domicile or exaltation, or in Cancer, signifies the marriage of the native to wives who are relatives3 or neighbors. Mercury in the fifth house with Mars signifies that the native will be linked with relatives. Judge concerning unions from the condition of Venus. If Venus is with Saturn in the Ascendant in her own domicile, the native will contract marriage with base women, and with serving maids, or when the Part of Marriage falls in the house of servants, or the Part of Servants in the house of marriage. The happy aspect of Jupiter to Venus with reception gives great prosperity from marriage. If Venus is in the square or opposition of the Moon, the native will have loss or impediments because of marriage. If Mars is in the domicile of Venus and Venus in the domicile of Mars, the native will be a manifest fornicator, and it signifies the destruction of marriage. Venus in the domicile of Jupiter gives marriage with a noble person; Venus either joined to Jupiter or even in the good aspect [of Jupiter], signifies a good marriage. The Moon's Dragon's Head in the seventh with Saturn, Venus, and Mercury decrees for the native a wife who has had two husbands. c •• V' If the Part of Marriage falls in the house of marriage, the native will have nuptials in secret. If the lord o f t h e Ascendant applies to the lord of the seventh, the native will desire marriage. But if the lord of the seventh applies to the lord of the Ascendant, the native will be sought for marriage by women. Venus in an angle or succedent, direct, fortunate, not impeded, and the lords of her triplicity oriental in good places not impeded, these signify marriage in adolescence, and the native will be fortunate with his wives. But if cadent and combust, and the triplicity lords are in bad places, and in the aspect of a malefic, he will be joined but late[in life], and he will have detriment because of women. Venus angular or in a succedent house free from the malefics and from impediments, and the lords of her triplicity in bad places, then Venus indeed signifies the goodness and suitability ofthe marriage; but the lords ofthe triplicity [signify] the suffering of the woman. And if contrariwise, say the contrary. The lord ofthe Part of Fortune -direct in an angle or succedent, free from the malefics, signifies beautiful and honorable wives. If to the contrary [it is] cadent or combust, and aspected by malefics, say the contrary.

1

raucam. Also possibly 'hoarse'. It would seem that we are talking about biological characteristics, i.e., ofthe sex organs, rather than psychological

ones. 3

affinium. Not blood relatives in this case but relatives by marriage.


*

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: Venus in the domicile of Mars, or in his aspect, signifies the malign nature of the union. If Saturn is elevated above Venus from the seventh house, the native will not love his wife. Venus retrograde signifies the lateness of marriage. Venus with Mercury, Saturn, or Jupiter, gives a woman most loving to her husband and children. But if with Mars, say the contrary. The Sun in good state in the nativity of a female signifies for that same female a good union; in a bad state, a bad union. If the Moon aspects the Sun well, and is in suitable signs, and the fortunes also aspect, there will be friendship between the man and his wife. If, however, they are in discord, or the infortunes aspect, they will be in hatred. If Venus is with the infortunes and she participates with the luminaries, there will be disagreement ofthe husband and wife because of fornication or an enchantment. Fixed stars in the seventh house prosper [the native] in marriage after the years of adolescence, and they add to the beauty of the wife. The lord of the eighth impeded, or if there is an infortune in the eighth, or its rays, these signify difficulties with the dowry, or its impediment, or the wife's poverty. Saturn, Jupiter, Venus, and Mercury in the twelfth signify signifies that the native's wives are ignoble or serving women. Mars with the Moon in the tenth house, Jupiter in the first, and the Sun in the seventh, signify that there will be a marriage with quarreling and destructive strife. Jupiter located in the Midheaven indicates a native given to an excessive desire for love, and inclined to lying together with sordid women. If Venus is alone in Scorpio, the native will be badly linked, and toward the end1 he will have a quiet fortune, the society of noble persons, and much wealth. And if Venus is in sterile signs and the Moon in her opposition, the native will be sterile and will live with men. If Mars is in that place by day, he will give azemene, and abscesses which are called porcelli, and he will not have thanks for his favors, but in the night he will be a hermit or one who fights with a sword. Saturn and Venus in the bounds of Venus, or in her domicile located in the tenth house, if Mars is estranged from these, it decrees a wife who is either poor or of advanced age. However, if Jupiter is with these, or aspects them, it will give a widow but a wealthy one. Venus in the bounds of Jupiter decrees a wife and children. Mercury in the fourth with Venus, and Saturn in the tenth will grant an old wife, and a man will lie together with base women. Venus in the tenth with Saturn, and the Moon in the fourth gives wives who are sterile [being] of advanced age. Saturn with Jupiter in the tenth and with Mars signifies every kind of sadness from women. If Saturn, Jupiter, and Venus are in the seventh, the inheritance of the wife will be conferred upon the native. But he himself will be impaired with a serious malady in health, and perhaps he will be sterile. The opposition of Saturn and Venus renders the native disreputable because of evil desires. Venus with Jupiter in the fifth or eleventh, aspected by no planet, decrees a difficult marriage or serious discord because of it.

1

172

The native toward the end of life, or Venus toward the end of Scorpio?


If Saturn and Venus [are in the tenth house] or Saturn aspects Venus in the tenth house, the woman will be impotently linked with men. Venus with Mercury in the twelfth with Jupiter and Saturn gives wives who are serving women. Saturn in the sixth and Venus and Mercury in the twelfth, fathers will be defiled with daughters. It will be the same if Venus, Jupiter, and Mercury exchange their domiciles. Mars and Venus in the fifth and the Moon in the first makes native who are illustrious and noble, faithful to their kings, but they choose wives who are joined together in adultery, and also it grants the worship o f t h e body and adornments. The Moon in the lip of Aries, Capricorn, or Taurus, reveals women who are viragos. However, it impels men to every vice of desire unless they are protected by the prosperous ray of Jupiter. The Moon with diminished light conjunct Mars in a moveable sign, the native's wife will never love him with a true love, but always another. The Moon the lady of the seventh house in the eighth house with diminished light will give absolutely no happiness in marriage. If a malefic has been rendered unfortunate in the seventh house, the native will not rejoice in wives, nor in lovers, nor with partners, but will always have quarrels with them. If a fortunate planet is [itself] fortunate and not impeded in the seventh house, the native will be fortunate with regard to good wives and partners, yet he will have many rivals and persons who are hostile to him [both] with and without cause, rather from jealousy than his fault. If the Sun and Moon are both found in masculine signs or both in one masculine quadrant, or in one masculine sign, the actions ofthe native will be manly. If the nativity is a woman's, she will be a virago, and she will spurn men; if she marries, she will not want to respect [her] husband, nor will she be subject to him. If Venus and Mars are in masculine signs in the nativity of a man, the native will have intercourse regulated according to nature and law. If they are oriental, he will abound in coitus and he will exceed measure in it; he will not be content in natural intercourse, but he will desire impure love such that he will spurn women and abuse men. If occidental and in feminine signs, there will be unnatural, and unclean intercourse, this the more if Saturn aspects them. If it is a woman and Venus and Mars are in masculine signs and they are oriental she will shrink back from the intercourse of men, nor will she be delighted in it, but rather will be delighted in the rubbing of women, and especially girls, and she will have a masculine boldness. If they are in feminine signs and occidental, she will love the intercourse of men and will use it according to nature. And if Jupiter is in a feminine sign and occidental in the nativity of a man or a woman and it is not with Mars as we have described, intercourse will be natural according to law. But if Mars is the only significator and Jupiter does not aspect Mars, their intercourse will be against the law for the most part. Venus conjunct Saturn, if the same should have dignity in the seventh house, the native will be of unclean intercourse.1 The dodecatemorion 2 of Jupiter in the domicile of Venus signifies sexual intercourse with women through union according to the law. The dodecatemorion of Venus in the domicile of Jupiter signifies joy and chastity. The dodecatemorion of Venus in the domicile of Mars signifies fornication, especially if it is in

2

It is not clear whether "the same" refers to Venus, Saturn, or both, but the last seems most likely and makes sense. See page 28 and thereafter.


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angle. If the seventh house o f t h e wife is the Ascendant of the husband, it signifies the tranquil union of man and wife. If Saturn is mingled with Venus or in the bounds of Venus, it signifies dishonorable desire and that it will be of the most foul [kind of] intercourse and this the more so when the lord of the sign or bounds in which Venus is [located], or a planet which has the most dignities in her place,1 is in the seventh, and if all of these should come together at the same time, such a person will become [one who has] the most sordid [kind of] desire. If the lord of the ninth or the seventh is in the sixth, the native will take a serving woman in marriage; likewise when the Part of Marriage or its lord is in that place. The Part of Marriage in the domicile or exaltation ofMercury, 2 the native's wife will be one who is knowledgeable of scripture or of the future. Venus in the sixth decree a wife more fierce than the native, or [that she is] a widow, and elderly person, or badly appointed, or [that she is] not one who obeys her own husband. Venus in the sixth in the geniture of a woman signifies great difficulties, and dangers in childbirth, or that she will abort, if a benign aspect does not shine [on Venus] from the Midheaven. If Venus is in the seventh, the native will take a wife after he has become old, yet he will still be potent in intercourse. The appearance of the wife is taken from the seventh and from the places of the other significators of union; for if these, or the better part of these, are in signs of beauty, it decrees a beautiful wife, and contrariwise. "->" The quality of the wife is known from the planets to which the Moon applies by conjunction or by aspect. For, if [it is] with fortunes, it signifies a good wife and one of good character, with infortunes, the contrary, for that signifies a wife who is perverse and toilsome. If that [infortune] is Saturn at that time in an evil condition, the wife will be foul and of evil will; Mars shows pride [and] if Mars is of and evil condition, she will be a prostitute, or otherwise dishonorable. The application of the Moon to Venus [signifies] a wife who is beautiful, cheerful, and of good appearance. If at that time Venus is in an evil condition, take something away from the aforementioned. The Moon applying to Mercury, she will be eloquent, and of good intellect. But if Mercury is then in an evil condition, she will be a liar, and deceitful. • — V e n u s occidental, peregrine, conjunct a malefic or in the evil aspect of [one of] these, signifies the speedy death ofthe wife. An infortune in the fourth or the seventh signifies that the wife will predecease the native. In the nativity of a woman it signifies that the husband will die first. If the Part of Marriage is joined together with Mars in the same degree, and Mercury aspects, the husband will kill his own wife. 3 Mars in the first house in an air sign and Venus in the seventh with Mercury, or if Mars is with them, the native will kill his wife. If Mars is in the fourth and Saturn in the seventh, and the Moon in the first, the native's wives will die quickly.

1

That is, the Almuten of the place of Venus. This is not a very thoughtful condition considering that the exaltation of Mercury is Virgo, which is also one of its domiciles. 3 With aphorisms like this it is wise to remember that there needs to be several such indications. 2

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First conclusion: The general Almuten of the Significators of Unions signifies that marriage will come; [this is due to] Mars [which is] strong, mixed together with the trine rays of the lord of the Ascendant. Second conclusion: The first marriage is indicated at a young age or, after he has grown up, with a girl of little age. The Moon argues [this] applying to Jupiter the lord of the seventh by sextile in an oriental quadrant.1 Third conclusion: His wives [will be] religious and pious toward the husband because the application is made to Jupiter. Fourth conclusion: He will have wealth and prosperity because of marriage because the Almuten, Mars, is sound.2 Fifth conclusion: I estimate that he will have two legitimate wives because the Moon applies to Jupiter the lord of the seventh which is in a common sign and because the sign of the seventh house is a common sign and a sign of many children.3 Sixth conclusion: Nevertheless, the Part of Marriage damaged by the opposing rays of the Sun and Mercury, in the square of Saturn, and the lady of the Part being retrograde in an evil place, these

Jupiter is the one in an oriental quadrant. This observation is interesting because the House of Hapsburg, of which this emperor was one, was famous for marrying its way to political dominance. See the "The Life and Chart of Maximilian I of Hapsburg" in the Translator's Introduction. 3 The water signs are fruitful signs and cause everything they signify to be multiple.


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; presage some debility or misfortune for the wives. Seventh conclusion: Toward the end of life the matter of wives and enemies may bring grief and hindrance, annoyances and disturbances; this is shown because Venus the first triplicity lord of the seventh house is weak on the cusp of the eighth which the lord ofthe Ascendant and [the lord] of the twelfth house in this seventh house confirms. Eighth conclusion: His wives will predecease him; Saturn in the fourth house designates this.

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Chapter Thirteen: Concerning Children and Their Relationship Toward the Parents. he condition of children is considered from two places, namely, the tenth and the eleventh and the places which share with these, that is, (as Haly says), from the seventh and the Ascendant, and if you do not find planets in these houses, from the fourth and the fifth. For, if there are planets with a suitable nature in the aforesaid places, they will give back a condition of children which is suitable. If they are disagreeable planets, they will decree a contrary and unseemly condition for the children. More fully, consider the Moon, Jupiter, and Venus in granting children. The Sun, Saturn, and Mars deny children, or indicate a small number of these. Mercury has participation with that planet with which he is mixed together. If he is oriental in places of children and has harmony with fortunes, he will give children. However, if he is occidental in the aforesaid places aspected by infortunes, he will deny children. Similarly, if the planets which are givers of children are alone, that is, especially when the bestowers of children, i.e., the Moon, Jupiter, and Venus, are in a figure of heaven, and not in places of children (the tenth, eleventh, Ascendant, seventh, fourth, and fifth) the native will be one who lives without children. If, however, one of them is in the aforesaid places, it will grant children. If this planet is in [one of the] bicorporeal signs, and in a feminine sign, there will be two children. If the planets which grant children are in a sign which is of one form in the aforesaid places, each planet gives one child. And if it is in a bicorporeal sign, it decrees two children. Moreover, if a planet which grants children is found in a feminine sign and the configuration which has respect to the Sun1 [is] feminine, it will give a single daughter. In a masculine sign and configuration with respect to the Sun, [it will give] a masculine child. And if most [of them] are in signs of many children such as Scorpio, Cancer, and Pisces, there will be two or more according to the according to the demand of the planet producing children. And if the infortunes are elevated over the planets which produce children, or the infortunes rule them,2 with the infortunes being in sterile signs, such as Leo and Virgo, there will indeed be a child, but it will not be fortunate, nor will it live. If the Sun and the infortunes are dominant in the aforesaid places without the respect3 of the infortunes, or when they occupy the places of children with none of the fortunes being there in those places, they simply deny children if they are [also] in masculine or sterile signs. But if they are in feminine signs or signs of many children, or the fortunes testify to them, they grant a child which suffers from some bodily defect, or who will live [only a] short time. But if there are two strong combinations of stars,4 one for granting [children], another for removing them, we should consider which of these combinations is more efficacious. For if the infortunes are the victors5 in the signs giving children, the native will be born, but with a short life. If he will live, he will be cast down and despised by all mankind. For the strength of the child with respect to others, and [their] parents, we will consider the planets which occupy the places of children, especially, the planet which has rulership according 1

That is, whether it is masculine or feminine with respect to the Sun. aut eos vicerint. This form of vinco is usually used to denote rulership by an Almuten. sine respectu fortunarum. Probably respectu - aspectu here, i.e., 'aspect.' constellationes. Almutens. .

184 Chapter Thirteen: Concerning Children and Their Relationship Toward the Parents.

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to essential testimonies;1 if this planet is oriental, likewise located in its own dignities, the native will have a great name and be powerful. However, if it is occidental, or in places contrary to its own Hayz,2 that is, to its own power, the native will be wretched and unknown. And if the governor3 of children has a harmonious relationship with the Ascendant and the Part of Fortune, up to the time when he takes a wife, the native will remain in the love of the parents, and he will become their heir. If, however, the aforesaid do not have mutual harmony, the child will quarrel with the parents and incur their hatred, and he will treat them badly, nor will he succeed in inheritance. If the givers of children are associated harmoniously in configuration with respect to each other, the siblings will esteem and honor each other mutually. But if the givers of children mutually aspect each other from the opposition or square aspect, the native is one who is the cause and author ofthe adversity of his siblings. He who wishes to become more inquisitive and more certain in such matters should find the governor of children and according to its figure set up the twelve domiciles, extracting the Hyleg, and Almuten, for in this manner he can judge generally all ofthe particulars concerning the state of being of children which can be known by means of a nativity. These are according to Ptolemy. The Teachings and Aphorisms of Others

And also, if the planet which is the most dignified of these is in a sign of many children, free from the malefics and it is rising out of the angles or out of the succedents, this signifies a multitude of

1

2

3

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Again the Almuten. This is another instance o f t h e equating of Hayz and similitude. See Appendix VI and also page 137, note 4. gubernator. Again an Almuten. It says dominus here but elsewhere in similar situations the Almuten of the Ascendant is referred to.

Chapter Thirteen: Concerning Children and Their Relationship Toward the Parents. 184

children. And if it is in signs which signify few children, impeded by malefics, Jupiter is combust, and Venus impeded, this signifies sterility. If the sign of children, its Almuten, and the sign ofthe Ascendant are [signs] of many children, the native will have many children. The triplicity lords of the sign of Jupiter, in suitable places, signify a multitude of children and joy from these. : If good planets are in the fifth aspecting the Midheaven, free from impediments, they signify a multitude of children. And if there are malefics in that place, and the lord of the fifth is cadent from the angles, speak of a small number [of children] or [speak] of their speedy death, especially if the planets are cadent from the Angle o f t h e Earth or the seventh. If the planets which grant children are in Virgo or Leo, with a planet that makes things unfortunate, the native will indeed have a child, but that child will soon die; understand this if the infortunes are elevated above the planets which grant children.1 Jupiter grants children, but [if] retrograde or peregrine, he does not manage [the matter of children] piously or humanely. 2 You will not have doubts about children is there is a fortune in the fifth house. One ofthe greatest impediments that there can be in granting children is when the significator of the fifth house is retrograde or combust, but it is worse, indeed the worst, if that planet is an infortune. The planets which are the significators [of having children being] in sterile signs (Leo, Taurus, Capricorn, Libra, or Aquarius) do not grant children. Likewise, you will give a judgment of a large number of children from Jupiter and Venus, [and] if Jupiter or Mars should be the Almuten and should aspect Venus. But [you will give a judgment] of a small number [of children] from Saturn and Mars; of a middling number from the Sun and the Moon. Saturn with the Part of Children in one sign denies children. The Part of Children and Jupiter in sterile signs deny children. The Sun in the house of Children denies children. The Sun aspecting the Part of Law denies children. The Part of Children in the eighth denies children; or if the native should have children, they will die. [With] Jupiter in the seventh, if Mars and Mercury are joined in the first house, they will deny children. If Mercury in a cardine3 should see Saturn from the diameter,4 it will deny children. If Venus is harmed by Saturn, look at the Part of Children; if it is not angular, [and] does aspect Jupiter or Venus, it signifies a small number of children, and perhaps sterility, especially if the Moon is impeded.

1 It is not clear whether this second condition in this aphorism is in addition to the previous condition, is another condition on its own leading to the death of a child, or is required as part of the first condition. sed retrogradus, velperegrinus non pie, nec humaniter tractat. Jupiter in this condition seems to make children who are not pious or humane, but I have translated the Latin as it stands. 3

See page 71, note 7. Opposition.

. ,

.

184 Chapter Thirteen: Concerning Children and Their Relationship Toward the Parents. 201

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If Jupiter, Venus, and Mercury are impeded by malefics, or are in their own detriments, or falls,1 or under the rays, the native will not have children, and if by chance he should have one, [the child] will quickly die. The luminaries impeded by malefics indicate a paucity of both substance and children. If Venus is in the first or seventh conjunct or opposed to Saturn, or if Saturn is with Venus in either of those two places, or she should aspect him, or2 if Mars should aspect Venus, or be opposed to her, it indicates that the native will not have children. And in the birth of a female, it indicates abortion, or that the child which is bom will die immediately. The Sun and the infortunes in masculine signs and in places of children altogether decrees sterility even though the fortunes are elevated above them unless the Sun is with a fortune. Masculine signs signify few children, but the feminine signs many children, and on this account it is necessary that planets which deny children be in masculine signs. If the Moon or the Sun [should be] in Scorpio in the fourth, and Saturn should be with one of them, the native will never have children. If the Moon is in the east,3 or Libra, in the Ascendant, and Jupiter and Mars are joined in the seventh, or in the Midheaven, but Venus is in the domicile of Saturn possessing the same number of degrees, and Mars and Venus aspect Jupiter, these show natives who are sterile or given to religion.4 The place of the lord o f t h e twelfth is agreed upon as [relating to] offspring by the sages.5 For if itself or its lord are well-disposed, the mother of the native will find quickness of birth. But if badly, the mother of such a native will be imperiled by the birth itself. The Moon in the bounds of Mercury in a masculine sign, especially in Aquarius, unless she is being joined to Venus or to Jupiter by trine, denies children; however,[if] otherwise, [it will be] contrariwise. Mars in a diurnal nativity in the Midheaven indicates a small number of children, and shows that the patrimony is consumed. However, in a nocturnal nativity, it will give these less. The Almuten, Jupiter, or the lord of the house of the Almuten oriental will grant children in young adulthood, occidental in old age. Speak likewise o f t h e lord o f t h e first, second, and third triplicity lord. The significator of children in a rising degree6 signifies children in adolescence; if in the Midheaven, in young adulthood. The Part of Children in one quadrant, and its lord in another, the children are dispersed.7 The Almuten of Children [being] in signs of few children, impeded by malefics, Jupiter combust,

1

descensionibus. Reading aut for ut. in oriente. This could be oriental or rising. It is probably the latter. . , . 4 I.e., have taken vows of celibacy. 5 The text has Duodecimae locus aediturae sobolem aprudentibus constituitur. I read it as Duodecimae locus aeditui sobolem a prudentibus constituitur There is no such form as aediturus but there is a form aedituus which I have used. It means one who takes care of a temple or a sacristan, by inference a poetic term for the ruler of a house. 6 in parte oriente. It is not clear whether this is a rising degree or the rising degree, i.e., the Ascendant. The fact that the Midheaven is referred to next suggests that it should at least be a degree near the Ascendant as opposed to one which is anywhere on the rising side o f t h e chart. This would seem from the logic of the placement to mean dispersed in age not scattered upon the face of the earth, that is, the children are born at widely scattered times in the native's life.

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and Venus impeded, signifies sterility. Venus [being] one of the triplicity lords of Jupiter in a suitable place, and the other triplicity lords in evil places signify that the native will have a child and will afterward be grieved on account of his children.1 If the dispositors o f t h e places of the planets which grant children are strong and oriental, the children will be nobles and persons of great estimation. If, however, matters are the contrary of these, say the contrary. The Part of Fortune being harmonious with the Ascendant, the child will be the one beloved by his father, and he will inherit the paternal substance. But if they are inharmonious, the child with have discord with his father, and will quarrel, nor will the child inherit his father's goods. If the Sun in the bounds of an infortune, or in their domiciles, in the sixth or twelfth houses, is badly aspected by malefics, it indicates that the children will be disinherited from the parents. The elevation ofthe lord ofthe fifth over the lord ofthe Ascendant shows that children will be of greater prerogative and virtue than their parents were. Saturn with Jupiter in the fourth or seventh house shows grief on account o f t h e misfortune of the children. If with these matters being such Mercury is not being joined to a strong Venus, it adds that women will also be sterile, and Mars indicates that Venus is aborted.2 If the fifth house of the native is the Ascendant of the father, there will be sincere and constant affection between the father and child. If the lord of the Ascendant applies to the lord of the seventh, the native will have many, legitimate children. If it applies to the lord ofthe sixth, he will have [them] by means of concubines. The Part of Children remote from the aspect of fortunes in the square of Saturn or in the second house from the Ascendant, or Jupiter, Venus, and Mercury are in the opposition of their own domiciles, or the Sun or Saturn is in the opposition o f t h e Ascendant, these give the native trouble because of children. You will know the number of children in this manner: Look at the stronger o f t h e two triplicity lords of Jupiter, namely, the first and the second, and however many signs there may be between that triplicity lord and the Ascendant, you will speak of that many children, but for a common sign you will take two. Or however many signs there may be between the Part of Children and its lord, the native will have that many children with a common sign giving two. If the lord of the fifth is separating from the lord o f t h e Ascendant, the children will die or be born dead. The Part of the Children [being] in the domicile of Saturn in the aspect of an infortune, the native's older children will die; in the domicile of Mars, the younger children will die. Mercury in a cardine opposite Jupiter, and either of them in the first, or in the seventh, or one in the Midheaven and the other in the fourth casts a native down with a wretched death. If Jupiter in the sixth house is the lord of the Ascendant or the Midheaven in a nocturnal geniture, he who will come into the light at this time will have scarcely come into being but that he will be exposed because danger will most inevitably come to him if either Saturn, or the Sun, or Mars be adverse to Jupiter by opposition, or the waning Moon applies to him by the square aspect.

1

It is not entirely clear whether this is because the other children do not survive or because they become the causes of misfortune for the native. 2 Mars indicat Venerem abortiri. >


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If the Moon is not with the lord ofthe sign in which she is [located, and] in a contorted1 or wild sign (Cancer, Pisces, Taurus, Capricorn, or Scorpio) and she is badly aspected by infortunes, or if either ofthe infortunes is with the Moon and the other is in the second house, and the lord ofthe Part of Fortune aspects a quadrupedal sign, the native will be born from a quadruped, especially if the lord ofthe Part of Fortune and of the Ascendant are in these signs. However, if the lord ofthe Part of Fortune or ofthe Ascendant is in the sixth house in a human sign with the rest [ofthe indicators] constituted as has been described, the native will be born from his parents.2 The Sun in the Midheaven in a feminine sign and the Moon conjunct Mars in a feminine sign signifies an hermaphrodite, or that there will be a cutting off of the testicles. If the lord of the fifth is impeded in the seventh, the native will not be fortunate in convivial circumstances, nor in the dressing up of the body. Whether or Not the Native is the Child of its Father. When the lord of the Ascendant or its Almuten is in the Ascendant received by the lord ofthe fourth, or when the Sun receives the Moon, or if the Sun is in the third, or the lord o f t h e Ascendant is in the trine ofthe Sun, or there is a translation of light, or collection between them, these signify that the child is legitimate and a genuine child of his parent. If it is the contrary of these, he is not the child of his parent. If the Part of the Father aspects the Part of the Birth of Children3 by any aspect whatever, or receives it by bound, triplicity, or exaltation, the native will be the child of said father. If the contrary, it is not his child. If the nativity is nocturnal and the lord ofthe Ascendant and the Moon do not aspect Saturn, nor does the Part of the Father by any aspect, this signifies that the father has been deceived concerning his child for it is not his child. [If] in any diurnal nativity you find Capricorn rising and the Sun in his fall from domicile or exaltation,4 or by night the Moon in her falling, and Saturn in the domicile of Mars, these signify that the native will not be the child of his father, and that he will be a bad man, and his father was a serving man or a prisoner.

1

in signis contortis. This is a technical term that has not so far been defined but it is similar in import to a term used for signs of short or oblique ascension. 2 It is in passages like this that one realizes how much time has passed since the 16,h century! We have to assume that this is the same as the Part of Children. 4 Despite the use o f t h e word 'fall', Lat. occasus, this is reference to both fall and detriment.

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First conclusion: The cusp of the fifth house, its lord, the Part of Children, its lord, and Venus all in signs of few children, and then Jupiter in a sterile sign, and finally the Almutens of these places, Saturn and Mars, Saturn in a sign of few children, but Mars in a sterile sign, likewise the Moon aspecting the Part of that Which is Hidden 1 by square, these argue that he will have few children. Second conclusion: Yet, that he will have children is derived from this, that the Almuten of Children has Ictisal2 with the lord of the Ascendant, and then Jupiter in the Ascendant. Third conclusion: Jupiter in a masculine sign, the feminine Moon in a feminine sign, the feminine Venus occidental with respect to the Sun, but the Moon doubles because of Scorpio,3 these portend for him that he will have one son and three daughters. The same is argued because between the Moon, [which is] the second triplicity lord of the place of Jupiter and also the stronger of the two first triplicity lords, and the Ascendant there are two signs of which one is a sign of many children. Fourth conclusion: The retrogradation and debility of Jupiter indicate that the Son will live for a short time, or that his life [will be] weak. !; Fifth conclusion: Impediment and something of weakness among other things is shown because Saturn is present with the Part of Children, and the Sun harms the same by square. Sixth conclusion: The reception ofthe lord ofthe Ascendant and the Sun argues that this native

1

2 3

The Part of Spirit. See page 159, note 1. A fruitful sign.


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is the son of his father of whom he is considered [to be], and that the native is to the prerogative and advantage of his father.1 The sextile between the Part ofthe Father and the Part ofthe Mother, and the trine between the lords of the Parts [argues] likewise.

1

184

in commodum et utilitatem patris.


Chapter Fourteen: Concerning the Natives's Friends and Enemies. ove is twofold. For some there is love that lasts for a long time up to the end of life which AI is called friendship. But [there is] another love lasting for a short time which is called I association.1 Likewise hate is twofold; some hatred which endures is called enmity, and ^ some hate which lasts a short time is called discord.2 In the determination of these consider chiefly four places, the place of the Sun, of the Moon, the Ascendant, and the Part of Fortune. For if the aforesaid places in the genitures of two natives abide in the same signs, or in part, or they completely exchange places, especially if between both Ascendants there is a distance of nearly 17 degrees,3 we shall say that there will be firm love which will not be separated nor disturbed. However, if the aforesaid places have harmony with respect to each other in no way, or they regard each other from the opposition, there will be between them a natural enmity, nor will offspring be in concord with offspring, but they will oppose each other for a long time. If these four places in the two genitures have concord with each other neither on the part of the signs,4 nor by the exchange of the places with respect to each other, but they aspect each other by the trine or sextile ray, there will be moderate love between them. But if they aspect by square, we do not doubt that there will be discord of a lesser nature between them. Yet they will put quarrels among [their] conversations, and they will belittle each other mutually; for this will happen when infortunes transit the places of the aspects. Likewise in the aforesaid discord peace and harmony will be found between them when the fortunes transit the places of the aspects, and the fortunes interpose benign rays or themselves.5 People are thus discordant because of three causes: first, because of the will of those who are discordant and concordant; second, because of advantage and loss; third, because of the pleasure which one of them has regarding the other.6 For if the aforesaid four places or most of them are made similar with regard to each other, friendship of all kinds 7 will be gathered. If, however, they do not make concord, enmities will be collected because of them. If, however, the luminaries are in concord with each other, pleasure will be brought forth with respect to each other of necessity, a pleasure which is called true and highest friendship in which one should especially trust. If, however, the luminaries are in discord, mutual enmity will never cease between them.

1

English is very indequate to differentiate differing kinds of love and affection which Latin and Greek do quite well. The word for 'love' in general is amor. The word for 'friendship' is amicitia, and the word translated as 'association' is societas. The English words do not have precisely the same connotations as the Latin because English uses adjectives to make the distinctions that Latin makes with these words. 2

Agam we have the same problems with the hate words that we have with the love words. 'Hate' as a noun and 'hatred' translate odium. The long lasting variety, enmity, is inimicitia, and the short term form is discordia. It is not clear where the 17 degrees comes from except that it is in Ptolemy. Tetrabiblos, trans. Ashmand, 130, Tetrabiblos Book IV, trans. Schmidt, 28-29. 4

nec ex parte signorum. Again we have the ambiguity as to whether ex parte is the idiom as translated here or refers to degrees. 5 That is, the transit is made by aspect or conjunction. In somewhat clearer language the three causes are because of 1) an agreement or disagreement in terms of basic preference, i.e., persons who like or dislike the same things; 2) persons who have some practical need which makes their interests in harmony or opposition; 3) persons who derive pleasure from each other or who affect each other in the opposite way. That is, friendships based on all three categories mentioned above.

191 ' Chapter Fourteen: Concerning the Natives's Friends and Enemies.

And if the place of the Part of Fortune is in agreement, the friendship will be for the sake of gain; however, enmity [will be] because of loss. If, however, the Ascendants are in harmony, it is decreed that the friendship will come about because of joy and delight; however, enmity [will be] because they are opposed to one another mutually with respect to anger. If the aforesaid four places of the planets of each nativity are elevated in one sign at the time of the births of both, or if those planets which are elevated above those places in the nativity of one are in a sign which is elevated with respect to the sign in which the planets stand in the other nativity, and if they are strong, in good state, aspecting each other, the friendship will be firm. And if weak planets are exalted, the friendship will be weak. Likewise, you will compare the planets of one nativity to the planets ofthe other nativity, and if the aspect is good, the friendship will be good; if evil, [there will be] enmity.1 In Which Time Will They Be in Concord or Discord. In regard to this matter, one must look at the places of both Hylegs, and also the principal places in both nativities. For when the aforesaid apply to each other in harmonious places or aspects, they decree that friendship will come about. When, however, they are in disharmonious places, they will signify that enmity will come about. Moreover, friendship will last for so long a time as the aforesaid aspect each other or are joined together with each other. When, however, they are separated in contrary places, the significations will be turned around and quarrels and discord will occur immediately. If Saturn is the Hyleg in someone's nativity, and Jupiter [is the Hyleg] in another nativity, and Saturn would come to the place of Jupiter by directed motion or by its own motion2 in some year, or Jupiter to the place of Saturn, they will announce that friendship come forth between the natives because of agricultural matters or ones that pertain to inheritance. However, if Saturn should pass through the place of Mars, or Mars thought the place of Saturn, they will generate willful quarrels and disharmony between the natives. From Saturn and Venus there will come about association because of kin, but it will be most quickly terminated. However, Saturn with Mercury decrees association and commingling in the affairs of life and trade, and the giving of gifts, or matters like these. Through Jupiter and Mars an association or love will be produced between natives because of wealth or dominion. Through Jupiter and Venus friendship will come forth because of a woman, or divine service, or because of houses of prayer, or from prophecies, or the natives will help each other because of things like these. Jupiter and Mercury indicate a willing association because of discussion of the sciences and prophecy. Mars and Venus [indicate that] natives will be associated because of adultery, fornication, and the crime of sodomy; because of this there will be little durability between them. However, Mars and Venus will signify enmities, deception, and quarrels between natives

1

This whole last paragraph is somewhat garbled not only here but in all o f t h e editions of Ptolemy on which this paragraph is based. Compare Tetrabiblos, trans. Ashmand, 131, Tetrabiblos Book IV, trans. Schmidt, 31-32. et motu directorio vel proprio. In other words, by either motion in directions or by its transiting motion.

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Chapter Fourteen: Concerning the Natives's Friends and Enemies.

because of incantations and necromancy. • - - • • • •---•• \ Moreover, Venus and Mercury will produce an association between natives in matters of profession, music, books, or because of women. If the significators of any natives are harmonious and the principal places of one figure pass through by Athazir or Alinthia,1 and they apply to the luminaries, or to the Part of Fortune, or to the angles o f t h e other, they decree a noble increase of friendship. 2 The status of serving persons and the love and harmony with respect to their masters can be known from the sign ofthe twelfth house and the planets which are mingled with it. For if fortunate planets aspect the twelfth, or are in it, they decree faithful servants. And if infortunes aspect or take possession of said house by their presence, they will signify unfaithful servants. Especially one must inspect the Almutens which rule over this sign. If they are in harmony with the principal places of the figure, that is, in the angles, and the places o f t h e luminaries, or have an agreeable aspect with them at the time ofthe nativity, or at some time apply to these places by Athazir or Alinthia,3 they will signify the esteem ofthe servants. But if they are discordant, they will produce hatred, enmity, and whisperings. These are according to Ptolemy. The Teachings and Aphorisms of Others

Look at the eleventh house; if you find a fortune in it, Jupiter or Venus, or even their square or opposition, a multitude of friends is signified, and good fortune from these friends. However, if you find an infortune in it, Saturn or Mars, or their square or quadrate, [there will be] few friends, etc.

1 per A thazir aut Alinthiam. . .We know for certain that athazir usually refers to primary directions or possibly and originally any system that moved planets at the rate of 1 degree per time unit. Alinthia appears to be motion by profection. See Burnett & Yamamoto, Abu Ma 'sar On Historical Astrology, vol. ii (Boston, MA: Brill, 2000) 496. The term Alinthie is found in the Latin-Arabic Glossary. This points the reader to the identification of Alinthia as profections. The text has decernunt nobile augmentum amicitiae which is exactly what I have translated. However, it might make more sense if the Latin had been decernunt notabile augmentum amicitiae, "they decree a notable increase in friendship." See note 1 above.


Happiness in the matter of friends is better when the lord ofthe Ascendant is received by the lord of the eleventh house, it being fortunate and in a good place from the Ascendant, and in good condition, according to the application ofthe lord of the eleventh to the lord ofthe Ascendant. This signifies that friends will be of service to the lord of the Ascendant of their own will; if contrariwise, say to the contrary that the lord o f t h e Ascendant seeks friendship of the friends. 1 The separation of the lord ofthe eleventh from the lord of the Ascendant signifies a paucity of friends. The separation of the lord of the Ascendant from the lord ofthe eleventh signifies that the native flees friendship. The quality of friends will be according to the quality of the planet which will rule the eleventh house. For example, if Saturn is such a lord, he indicates old, jealous, and greedy men; Jupiter, men who are noble, wealthy, good, and powerful; Mars, men who are treacherous, fierce, and given to military matters; the Sun, kings, princes and men of great authority; Venus, beautiful women who are cheerful and happy; Mercury, scribes, literate persons, businessmen, and masters of teachings; and the Moon, persons who are elegant, popular, and shining with the splendor of grace. All of these you will judge according to whose aspects [it has], their strength, and weakness. If there is a fixed sign on the eleventh, it declares the firmness ofthe native's friendships. If the sign is common, they will endure for a moderate time; if moveable, they change frequently. Also, consider the existence of significator or friends in a moveable, common, or fixed sign just as above. If the lord of the eleventh does not aspect the eleventh, nor does Venus aspect the lord of the house, nor does the lord of the Part of Friends aspect the Part itself, the native will not have joy with his friends, nor they with him, but he will desire to be alone. The Ascendant of one person [being] the eleventh or fifth house of another, they will be ones who come together in friendship. The Part of Friends in good condition and fortunate, and its lord likewise, and the lord of the Ascendant [also], these signify that the native will have happiness among friends, especially if these points are angular and in fixed signs. If these are cadent and in a moveable sign, they signify the infidelity ofthe native with respect to his friends or that he esteems the friendship of base persons. The lord ofthe eleventh in an evil aspect ofthe fortunes denies the friends' [having] profit. Fortunes in the eleventh indicate good friends, and by as much as there are more fortunes and they are received, the friends are so much the greater, and they will give a full complement of hope and trust. Infortunes in the eleventh, or retrograde planets, indicates the unluckiness of friends, and the disappointment of trust. If the lord of the eleventh is badly aspected by the lord of the Ascendant, it denotes that the native is given offense by friends; if, however, well aspected, say the contrary. The Head ofthe Dragon, Venus, and Mercury in the eleventh signify an abundance of friends, and that hopes which have been determined are made fortunate because of women. And if Jupiter is with them, or aspects them well, it will promise children and prosperity of fortune from friends. Saturn with Mercury in the eleventh makes that native's hopes without effect if the fortunes do

1 This a curious kind of construction one finds frequently in medieval astrology in which the planet signifying someone in a chart is referred to as if it were the person in question. Thus, the lord of the Ascendant stands for the native, and the lord of the seventh house stands for the actual friends that the native encounters.

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not see them, and they show that the native's life depends on summoning them for advice.1 If the Moon is not the Hyleg, it will be the degree of its opposition which will signify friends who love the native from their heart. According to the nativity, friends are [indicated by] the lord ofthe first, the lord ofthe eleventh, and also planets in those houses. Conduct your business with these if they are fortunes and well placed in the figure, and this if they promise good things in the radix. If they are infortunes or in bad places in the figure, be wary because then there will not be complete friendship, but you will consider [that there will be] loss from friends. The Example of the Proposed Geniture

First conclusion: The first triplicity lord of the eleventh house, strong in the seventh house and in its own exaltation, argues that the native will have many friends and those who promote him, from whom he will realize profit and advantage Second conclusion: The greater part of his friends will be kings, princes, and men of great authority because the lord of the eleventh aspects the cusp of the eleventh by trine according to the moiety of its orb. Likewise, Saturn the lord o f t h e Part of Friends [is] strong, in his own domicile, and in an angle. Third conclusion: Also, he will have friends from among the armigerous classes, nobles and those who are given to military matters. This is drawn from Mars in the eleventh which is aspected 1

ex advocatione. My translation of this is very tentative. The word advocatio means "calling to one's aid," "summoning persons to advise," "legal advice," "the bar."

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by the lord o f t h e eleventh by trine in perfect reception, and also because they themselves are the Almutens of the significators of friends.1 Fourth conclusion: Friends will serve him of their own will for the lord of the Ascendant is received by the lord of the eleventh by conjunction. Fifth conclusion: Friendship will be lasting. The fixed sign o f t h e cusp o f t h e eleventh house, illuminated by the trine of its lord, signifies this. Sixth conclusion: The Part of Kingship and also the lord ofthe Parts of the Mother and Servants (which is Mars in the eleventh house) portend that Advantage will come forth to him from kingship, his mother, and from his servants. The Teachings and Aphorisms of Others Concerning Enemies

Look at the twelfth house and the state of being of the Almuten of the twelfth with respect to the lord of the Ascendant. Look also at Saturn and the Part of Enemies and its lord, [and] how they are disposed. If they are disposed badly and have a bad state of being, or if one of them is impeded by an infortune, and the more so if it impedes the lord ofthe Ascendant, its Almuten,2 or the Moon, and again more strongly, if the impediment is by square or opposition. And if the Almuten of the twelfth is in the Ascendant, or in the opposition of a luminary, this signifies that the native will have many hidden and jealous enemies, and that they will be able to do him much harm in secret, and they will strive to do harm, and they will do harm; and this even more if that infortune has dignity in the twelfth, and again more if the one doing the impeding of Almuten o f t h e Ascendant should be the Almuten of the twelfth. If, however, the Almuten ofthe twelfth does not aspect the Almuten ofthe Ascendant, nor the Moon, or one ofthe fortunes should aspect them, or one of the fortunes should be the Almuten of the twelfth, and it is not impeded, this signifies that the native will have few hidden enemies or those who are jealous of him. If Saturn is the Almuten of the twelfth, the native's enemies will be old men, base persons from the mob, religious persons, or dark persons; Jupiter, wise men, jurists, secular clerics,3 and nobles; Mars, armigerous persons, evildoers, and those who bear tales; the Sun, great men, and nobles; Venus, women, those who drink, gamesters, and those who are effeminate; Mercury, lettered men, and writers; the Moon, vulgar, unstable, and base persons. The Almuten of the twelfth retrograde, or combust, or besieged by infortunes, or peregrine, or cadent from an angle, or in its own fall, or its own descension,4 or cadent from the Ascendant, or in

1

2

Presumably "they" refers to Mars and the lord of the eleventh.

Is this the Almuten of the Ascendant or the Almuten of the lord of the Ascendant. Precedent suggests that it is the former. 3 v As opposed to monks. One of these last two is clearly the detriment and the other the fall, but the terminology is ambiguous.

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the second, or in the sixth, or in the eighth, or the Almuten of the Ascendant impedes it, or it is one of the malefics in the twelfth which is impeded by infortunes, this signifies that the native will prevail over all hidden enemies and those who are jealous, and that he will trample them, and that they will be able to do him little or no harm, but that he himself will hinder them. And if the lord o f t h e Ascendant is an infortune and it impedes the lord of the twelfth or its Almuten, his enemies will suffer loss, impediment, and injury from him. If Saturn or Mars is in the twelfth, and either of them is in bad state, and badly disposed, or impedes the lord of the twelfth or its Almuten, this signifies that the native will see, concerning his own secret enemies and those who are jealous [of him], what they themselves desire to see concerning him.1 If the lord of the twelfth does not aspect the lord o f t h e Ascendant, it signifies the fewness of enemies. Fortunes in the twelfth signify safety from enemies. Infortunes injure [the native] very much. The lord of the twelfth in an angle having any dignity in that place signify the nobility of [one' s] enemies, and their power. But if it is cadent, peregrine, under the rays, in its own fall,2 the enemies will be weak and in a bad state. The lord ofthe twelfth made unfortunate by a malefic from evil places signifies that the native will overcome his enemies. But if the lord is fortunate in this respect, it signifies the contrary, and that his enemies pursue victory against him. If the lord of the twelfth is in the opposition of the Sun or the Moon, or of the Ascendant, it signifies a multitude of enemies. And if the lord is a malefic, there will be enemies because of vile or base matters. If a fortune, [there will be enemies] because of noble and great matters. The lord of the Ascendant [being] strong signifies victory over enemies. The lord of the twelfth [being] strong signifies that the native will be overcome by adversaries. The Part of Enemies in angles brings serious troubles from powerful men. But in cadent houses, [it brings] but a small number of enemies. If Saturn or Mars is in the twelfth, the native will see those things which he greatly desires concerning his enemies. But if an infortune applies to these planets, or the lord of the twelfth, it signifies the contrary, and also the weakness of his limbs. If one of the infortunes is in the twelfth and one is in the sixth, that native will be killed by enemies, and he will be impeded by an adverse and chronic health condition. Every planet which is opposite either to the Ascendant or to the luminaries indicates what kind of people they will be who are in opposition to the native. For if they are stars which make things unfortunate, the enemies will be base; if stars which make things fortunate, [the enemies will be] nobles and powerful men. The Part of Enemies or its lord combust, the native will receive many hidden [kinds of] injury from enemies, by poison, enchantment, or by accusations. However, if it is in the twelfth, it advances the native's misery. And if it is aspected by unlucky stars, the native will be an invalid in the first age [of life], and this especially in infancy. If Gemini occupies the Ascendant, the native will be the cause of his own captivity.3 But if at

1

In other words, what they want to happen to the native will happen to them. This time the text seems to refer to both fall and detriment. In medieval astrology the fourth house also has to do with imprisonment along with the eighth and the more Obvious twelfth. With Gemini rising usually Virgo is on the fourth and, therefore, the same planet, Mercury, rules both bouses. The following is from Bonatti, Tractatus secundus, Pars secunda, chapter 5. [Author's translation.] 2

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the time Mercury is well-disposed, and the Part of Fortune is in the fourth house, it signifies that the native will be fortunate in those matters which are signified by the fourth house. With Sagittarius rising, the native will also be the cause of his own captivity.1 But if Jupiter is well-disposed, or the Part of Fortune is on the fourth it signifies [again] that the native will be fortunate in those matters which are signified by the fourth house. Aquarius rising signifies that such a native will acquire many secret enemies, and that he himself will be the cause of provoking the enmity, the solicitude, and the misfortunes.2 If Saturn is at the time well-disposed, or the Part of Fortune is in the twelfth, the native will be fortunate in those matters which are signified by the twelfth house. Capricorn on the twelfth, and Aquarius on the Ascendant, these signify that some enemies will demand the native's friendship of their own accord.3 The Part of Enemies in the twelfth is bad for enemies but good for the native. If the beginning ofthe twelfth house occupies the fifth degree of Scorpio, such a native will be handed over by his own family. 4 If Jupiter or Venus is the lord ofthe twelfth, enmity will not harm the native, but he will happily escape, and his enemies will be made prosperous. If, however, infortunes aspect this house, the native will be made prosperous by his enemies. The lord ofthe Part of Enemies in the Ascendant signifies that many of [the native's] hidden enemies will be reconciled with the native, and further, moved to this by themselves of their own free will. If the lord ofthe Ascendant applies to a planet which is in the twelfth, it signifies that the native will at first apply himself to harmony with his own secret enemies. The Moon with Mars in the third house signifies that the native is desirous of profit, greedy for what belongs to others, and is one who causes injuries. The dodecatemorion 5 of Saturn in the domicile of Mars signifies anxieties, want, and sadness. If Mercury is under the rays, in an angle, in the aspect of infortunes, the native will be robbed or imprisoned. Saturn in Cancer signifies that the native will be contrary to other people in all of his deeds. The lord ofthe Ascendant in the twelfth in a human sign, if a fortune does not aspect, the native will be taken prisoner on the highways or in battles. But if the lord of the eighth aspects it, whether the planet is a fortune or an infortune, he will be delivered from captivity. But if the lord of the rising6 is combust in this house, he will die in captivity.

"And some people say that all of the triplicity lords of the twelfth house and its lord signifies prison and those imprisoned. And others have said that the eighth house signifies those imprisoned. And others have said that the fourth house signifies prisons; yet the one has not contradicted the other because the fourth house signifies prisons in that it signifies arrest and the very act of being taken. But the eighth house signifies prisons because it signifies the very act of being imprisoned. However, the twelfthhouse signifies prisons because it signifies the place o f t h e prison and the prisoner himself already imprisoned." Same reasoning as the previous. Sagittarius rising often (as with Gemini and Virgo, but not as reliably in the northern hemisphere) means that Pisces is on the I.C. Both signs are ruled by Jupiter. 2 With Aquarius rising Capricorn will be on the cusp of the twelfth. 3 quod aliqui hostes ultro amicitiam nati expostulabunt. 4 I have no idea where the degree comes from and the text gives not clue. It may either be due to a fixed star or it may be one of the traditional degree meanings. 5 See page 28 and thereafter. 6 dominus orientis. The lord of the Ascendant. -

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Chapter Fourteen: Concerning the Natives's Friends and Enemies. 198

If Mars [as] the Almuten of the nativity is not joined to benevolent planets, the native will suffer burning. Those persons will be pirates in whose genitures the Moon, in a diurnal time, located in the degree of the Ascendant, sees Mars and Saturn occupying another cardine of the geniture or has them rising with her. If the Moon is in the seventh house in a diurnal nativity, the native will have troubles in damp places such as lakes and rivers, likewise from robbers and plunderers, and attacks in foreign places. And if along with this, she is in the aspect of infortune; perhaps he will be killed. Mars in the Midheaven in a human sign, makes a homicide and a deceiver, especially if the Moon is with Mars in the daytime. But if Mars is in the Ascendant in the night, the native will shun men and in turn they [will shun] him. Benefics ruling in the eighth house bring loss because of good men, who, if they are welldisposed, will remove the loss. If malefic stars rule in a good place, good will happen for the native because of the help and benefit of a wicked man. When a malefic falls onto the place of a benefic in the geniture of another, he who has the benefic will be inflicted with loss by him who has the malefic. For example, [person] A 1 has Jupiter in Pisces in the second house; [person] B has Saturn in the second house; these stars are adverse to each other; B brings harm to A.2 One must judge the kind of the bringing of harm according to the property o f t h e place; wherefore, [with Saturn] this loss will be in money, and, indeed, because of deceit, calumny, fraud, accusations, and secret and pretended counsels of which Saturn is the significator. But if Mars is found to be there, the losses will be by force, anger, plunder, robbery, the sword, burnings, and other evil things which are signified by Mars. You will describe the same in the other houses according to the properties of each. Again if [persons] A and B both have Jupiter in the second house, or one has Jupiter and the other Venus, they are [persons] of great advantage for each other in the future. Contrariwise, if one has Saturn, the other Mars, or one and the same malefic, either Mars or Saturn, each will mutually plot against the money ofthe other.

Saturn and Mars in the eleventh make the native a shedder of blood and perhaps [the blood] of one of his friends. Enemies ofthe nativity3 are the lords ofthe seventh, the eighth, and the twelfth, or also planets in the seventh or twelfth.

1 This is about the earliest I have seen where an author uses letters to indicate persons in some kind of relationship, something routinely done in modern writing. Assuming that B's Saturn in the second is not also in Pisces (the text does not indicate), this is a kind of synastry that we do not see in modern astrology, the comparison o f t h e house or place positions of planets in two persons' charts. That is, the native.


Scorpio in the twelfth threatens poison. The lord of the Ascendant in a human sign signifies that the native will be taken prisoner in youth, especially if a fortune does not aspect the lord of the twelfth. If the lord of the Ascendant is combust in the twelfth, it signifies that the native will die in captivity. If, however, the lord of the ninth, or third, in any manner whatever, should aspect, the native will be delivered from captivity; for in as much as the lord of the Ascendant is combust in different houses, according to that it threatens diverse dangers to the native. For if the lord of the Ascendant is combust in the sign of the Ascendant, it signifies a short life for the native. For the lord of the Ascendant is the lord of life, and a planet in the Ascendant having rulership is the planet of life. If, therefore, it is made unfortunate in the house of life, it takes away long life. If the lord of the Ascendant is combust in the second house, or it is unfortunate, it shows poverty and misery for the native. If in the third, [it shows] evil and danger among kin and brethren. If in the fourth and eighth, he will die in prison. If it is combust in the fifth, and it is a watery sign, the native will die from drinking, or from an excess which he has taken up. If in the sixth, he will be troubled by a long, chronic, infirmity and at length he will die miserably. In the seventh, his own wife will be the cause of the death of the husband according to the nature of the sign found there. For example, if an earthy sign, [it will be] because of a fall; if Scorpio, beware of poison and venom; if a fiery sign, he will fall into a fire because of the activities of his wife and he will be consumed by fire. If in an airy1 sign, he will fall from a height and will die. If in the ninth, he should fear the danger of robbers. If in the tenth, he will have evil on the part of a prince; he will be taken prisoner, and he will incur death because of the anger of a prince. If in the eleventh, he will have danger because of his friends. If an unfortunate planet is in the twelfth, and Sagittarius or Leo occupies the twelfth, the native will fall from a horse or beast, and so will die. , .. siaiîofs occaltfS Exemplification of a Native Concerning Hidden Enemies. First conclusion: The native will have many secret enemies. This is taken from Saturn [being] the Almuten of the Significator of Enemies, mixed with the lord of the Ascendant by a square aspect. The same is affirmed from [the fact] that the lord of the Ascendant and the twelfth house are the same planet. Second conclusion: His enemies will be from among the powerful nobles. This is gathered from the Sun receiving the lord of the twelfth by conjunction and Saturn, the Almuten of enemies in the angles and in his own dignities. Third conclusion: His secret enemies will easily come to agreement with him because the lord of the Ascendant applies to the lord of the eleventh house by trine with a perfect reception. Fourth conclusion: He will prevail over all of those who are jealous of him, he will crush them, and they will not be able to do any harm to him. But he himself will impede them. The Almuten of the twelfth retrograde argues [this], , Fifth conclusion: The native will be impeded in his affairs, and he will sustain anxiety, and sadness because of enemies, and suffering. The second lady of the triplicity of the twelfth signifies this, Venus retrograde in the eighth. The dodecatemorion of Saturn in the domicile of Mars signifies 1 Reading in signo aerio for in signo terreo. The text is clearly in error. It was a well-established tradition that air signs indicated falls from a height besides which we have already had the interpretation for earth signs. *

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the same. Sixth conclusion: Nevertheless, at last he will be made fortunate against his adversaries by his own sagacity which is concluded from the good condition of the third triplicity lord of the twelfth house. Also, the weakness of the Part of Enemies by means o f t h e rays of the opposition of Mars give confirmation to this matter.

198 Chapter Fourteen: Concerning the Natives's Friends and Enemies.

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Chapter Fifteen: Concerning the Natives's Foreign Travels and Journeys. C ^ ^ ' o r foreign travels we will consider the places of the luminaries, especially the place ofthe A \ \ Moon, also the place of Mars. Nevertheless, look in comparison with the remaining t ^ J qualities ofthe luminaries, but more of the Moon than o f t h e Sun. If they are occidental, ^— remote from the angles, they decree travels from place to place. Likewise, when Mars is occidental, or declines from the summit of our zenith, that is, when he is in the seventh, eighth, ninth, or third house, aspecting the luminaries along with this by square or opposition, he portends many journeys from place to place. The Part of Fortune is [also] wont to bring about this very thing provided that it occupies places signifying journeys. For, if the luminaries, Mars, and the Part of Fortune occupy places signifying a journey, they decree journeying in the native's entire life. But if the luminaries, likewise Mars and the Part of Fortune, are in places which deny journeys, the native will remain at rest in place. And if some of these are in places of journeys and others are not, according to the quality o f t h e planets which are the Almutens,1 the native will have journeys, or remain in [one] place. If fortunes aspects the aforesaid places, namely the eighth, seventh, ninth, and third, or if the fortunes come to these places or they follow them,2 those things which the native will produce in these journeys will be suitable, and profitable; also, his coming back from the journeys will be pleasant and happy, nor for him will there ever be contradiction because of any matter. And if the infortunes aspect the aforesaid places, their workings when they cause journeys will be toilsome, harmful, full of fear, and [the native] will come back from the journey tardily. However, these matters always turn out according to the nature of the planets which occupy such places, which aspect them; for fortunes cause the coming back to place; infortunes [cause] endangerment in the place of the journey. If the luminaries are in one of the two oriental3 quadrants, the native will more frequently depart toward the east or south. And if the luminaries are in one of the occidental quadrants, or in the Occident itself, the journey will manifest toward the north or west. Haly Abenrodan said in a proposition that the oriental quadrant is that half of heaven reckoning from the tenth through the Ascendant to the fourth house.4 However, an occidental quadrant which is opposite to an oriental

1

vincentium. This is the verb usually used for what the Almutens do. Lit. " o f t h e planets which conquer. . ." I.e., succeed them in the sense of being succedent to these places. 3 Orientalium and occidentalium are used in this and the next passages. These words are ambiguous in both Latin and Greek because they both mean 'rising' and 'eastern' in the first case and 'setting' and 'western' in the second. This in turn causes confusion with 'oriental' and 'occidental' as used regarding solar phase. This confusion has been a major source of difficulty in Astrology. This can be seen in the Haly reference which follows. Knowing Ptolemy, it is probable that Haly as described here is in error in his defining of the oriental and occidental quadrants, and that the usual definitions are correct. It should also be pointed out that both Schmidt and Ashmand mention the cadent houses in particular as being the places in which one should look for these significators. Robbins has "lower parts". The Greek supports Ashmand and Schmidt. See Tetrabiblos, trans. Robbins, 425, Tetrabiblos, trans. Ashmand, 133, and Tetrabiblos Book IV, trans. Schmidt, 34-35. Incidentally, this confusion has also afflicted the translators of Ptolemy. Schmidt and Ashmand agree in translating the words as 'oriental' and 'occidental' while Robbins has 'eastern' and 'western' respectively. Again, I support the Ashmand and Schmidt renditions. Also see page 168, note 4. 4 Indeed these are the two quadrants that rise which is the ultimate meaning of "orient." However, this is not the usual definition of an oriental quadrant, nor is it the one that Schoener has used elsewhere. See page 168, note 4, and the note 3 above.

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quadrant is from the fourth reckoning to the ninth. Haly also orders looking at the trigons in order to see in this matter: the fiery trigon, Aries, Leo, and Sagittarius, south and west; the earthy trigon, Taurus, Virgo, and Capricorn, south and east; the airy trigon, Gemini, Libra, and Aquarius, north and east; the watery trigon, Cancer, Scorpio, and Pisces, south and west. So if a northern planet such as Jupiter applies to the significator of a journey, that is, to the Moon, the Sun, or Mars which give journeys, it signifies that the journey toward the north; if a southern planet, such as Venus, to the south. If a western planet, such as Mars, to the west; if an eastern planet such as Saturn, he will make a journey to the east; also, however, the Sun aids toward eastern districts, but the Moon toward western districts. And if the signs themselves which signify journeying, or their lords, are in signs of one-form, the native will make a journey now and then; if, however, they are figures of twobodies, and planets of two-bodies, there will be continuous journeying, and ones that last a long time. Moreover, the signs of two bodies1 are Gemini, Sagittarius, and Pisces. The planets of two figures are Mercury and Jupiter.2 When Venus or Jupiter takes possession of the places of journeys by their presence, or they rule3 in these places or in the places of the luminaries, there will be no fear on the journey, nor any danger from the journey; on the contrary, such will have an abundance of all things, carrying the legations of friends into foreign lands, and they will bring profit to their friends. But if Mercury is with one of the fortunes in the aforesaid places of journeys, the native will attain to great favor and he will bring his legation to a conclusion, and gifts will be given to him, and he will be honored. And if Saturn and Mars rule the places of the luminaries, or take possession of them, or aspect these places by opposition, and they are elevated above the luminaries, the occurrence of impediments is decreed on journeys. Now if both Saturn and Mars dwell in moist signs, this impediment will come to pass because of the haste of a water journey, or because of drowning, or because of an unfortunate journey on a dry route because of a crossing of deserted places. And if it is in fixed signs, this will happen because of falling, and the strong blowing of winds. But if Saturn and Mars are in solstitial or equinoctial signs, the peril will happen because of a lack of victuals, or because of bad weather. If. however, Saturn or Mars are in signs of a human form, we will say that the danger will occur because of the cutting off of roads, or robbery. But if Saturn or Mars are in the signs of wild beasts, it will threaten danger because of the rapacity of wolves, or because of the motion of the earth.4 But if Mercury is with infortunes or aspects them, being in human signs, the danger will come through armed thieves. Mercury being in bestial signs, it is signified that the impediments will happen because of poisonous animals or from a bite. If in one's geniture misfortune on a journey is portended for the native, the time in which it will happen will be determined. When Jupiter in someone's geniture occupies the ninth house or the house of substance, and in the beginning of a year it comes to Jupiter according to the direction of revolutions, 5 this decrees in that year a fortunate journey according to need.6 When Saturn or Mars

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occupies the places of journeys, or either of them impedes the Moon by body or aspect, with direct motion, this decrees for the native perilous journeys. But if Jupiter is in the ninth [being] of direct motion, [and] Jupiter or Venus comes to that Jupiter,1 this decrees in that year journeys with profit. In this same manner understand concerning profections and revolutions of the year, and also concerning eclipses and great conjunctions. These are according to Ptolemy. The Teachings and Aphorisms of Others

The best situation which there can be in the matter of journeys is when the lord of the nintn ana tne lord of the third are in the first or tenth, free from the infortunes, especially if they are with the testimony of Jupiter, and then not only does the native profit from journeys, but also there will be a signification that the native will be a custodian of his law, and that he will attract others to his faith.2 If the lord o f t h e house of journeys applies to the lord o f t h e Ascendant, the native will make journeys which he has not thought about. If to the contrary, the native will be very solicitous on journeys, and, according to the state ofthe significators, there will be favor or trouble for him on the journey. If the lord of the house of journeys is being separated from the lord of the Ascendant, the native will desire to make journeys, but will be hindered. If contrariwise, the lord ofthe Ascendant is being separated from the lord of the house of journeys, the native will be at rest and will work very hard for gain.

1

2

204

By direction or transit. It is not clear. Faith and Law are also ninth house matters.


The Sun [being] in the ninth house makes a journey fortunate, especially in a feminine sign.1 If he is in the house of journeys, Jupiter grants profit and honor on a journey; Venus, joyousness; and Mercury [grants] according to its commixture with other planets. If all of the significators of journeys, or the greater part of them, are in watery signs, the native will travel over water; in earthy signs, over land; in quadrupedal signs, he will use horses; in human signs, his feet. Mars in an angle gives many journeys. The Moon not aspecting the lord of its own house will give sufferings far away outside [the native's] own home. The one which is the most fortunate among the triplicity lords ofthe place of Mars will give the native prosperity because of a journey in the time of life proper to itself.2 If on the third day after the nativity, the Moon applies to Mars, or is in the domicile or bound of Mars, with Mars aspecting her,3 the native will make many journeys. And if she applies to planets which make [things] fortunate, there will be prosperity on the native's journeys. If the lord of the Ascendant is contrary to the Ascendant, and the lord of the house ofthe Moon is contrary to the Moon, the native will have many journeys. 4 And if there is a fortune along with it,5 the native will have prosperity from thence. If on the third day after the nativity the Moon applies to Mercury, and Mercury itself is made unfortunate by Mars, the native will have trouble on a journey. The Moon, or the lord of her house, occidental inclines toward journeys. Jupiter [being] the lord of the ninth in the Ascendant, or tenth, gives the native a good reputation on journeys. If the lord of the Sun does not aspect the Sun, nor [does] the lord of the house of the Moon [aspect] the Moon, nor the lord o f t h e Ascendant the Ascendant itself, the native will make many journeys without prosperity. Mars in the third or ninth brings the native an illness on a journey. If the Part of Journeys is conjunct with Mars, and the lord ofthe Part is contrary, or is in contrary places, the native will make many journeys, and he will become ill on these journeys. The Moon in the ninth in the daytime gives misery through the entire life, and suffering on journeys. 6 When the lords ofthe houses of the luminaries, and the lord ofthe Ascendant are in opposition to their own domiciles, the native will not stay in his own city but will experience anxieties because

1

The Sun's joy is the ninth house according to authorities from the Greeks forward. Why the feminine sign should be helpful is not clear, though it may be that the feminine sign helps make the native draw things toward him. However, this reasoning is not implied in the text. 2 If it is the first triplicity lord, it will be the first period of life, the second triplicity lord the middle portion of life, and the third triplicity lord in the last portion of life, assuming that the native has a reasonably normal life expectancy. That is, the Moon on the third day is in the domicile or bound of Mars, and at the same time Mars is aspecting the Moon, or, in other words, Mars receives the Moon by domicile or bound. 4 What "contrary" (Latin contrarius) means here is not clear, but making an aspect by square or opposition seems most likely. If the lord of the Ascendant did not make an aspect to the Ascendant, then it would have no relationship, not one of "contrariness." 5 It is not clear where the "fortune" is supposed to be, with the Ascendant or Moon, or with the rulers thereof. The Moon in the ninth in the daytime is opposed to her own joy, the third house, and is largely out of sect being in both the same hemisphere as the Sun and in a diurnal chart.


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of journeys. If the lord ofthe Ascendant is in the ninth, or the lord ofthe ninth is in the Ascendant, the native will love journeys. The lord o f t h e ninth made unfortunate, or infortunes in the ninth decrees many journeys, but with suffering and lo ss. Jupiter combust in the ninth or in its own fall1 signifies for the native a journey for a hidden reason, exile.[being] with the Dragon's Head and [being] with two infortunes in the ninth house, The or Moon the native will be killed on a journey by robbers. The Part of Journeys in one quadrant and its lord in another is a sign of many journeys and into diverse regions; if this is in an angle and fortunate, and its lord likewise, speak of prosperity on these journeys. If it is contrariwise, say the contrary. When the lord ofthe ninth, the Part of Journeys and its lord, likewise Mars and Jupiter, or the greater part of them are in water signs, the native will sail through waters, etc. If the Part of Stability and its lord are fortunate, the native will be successful on journeys; if [they have] an evil state of being, say the contrary. The reason for journeys is taken from the ninth house and its lord. For example, if the ninth house is Scorpio, and Mare its lord is in the fourth house, which is the eighth from the ninth, say that the native will make long journeys because of some death or because of an inheritance from a dead person; [this is so] because the fourth house in which Mars is [located] is the eighth from the ninth. Do this also in this manner with short journeys. On the Sciences.2 If in the night the sign ofthe ninth house is a domicile of Jupiter, and the Moon [is] in it, the native will be an astrologer, one who relates matters that are hidden. It will be the same if the lord o f t h e ninth is Mercury, or there is a star in the ninth o f t h e nature of Mercuiy. If the Part of Law is with Saturn, the native will examine ancient subjects and sciences, and he will not do anything without previous deliberation. If [it is] with Jupiter, the native will be one who is of good law. Mercury in the ninth aspected by fortunes shows that the native learns things by himself which have been shown to him by no one's instruction. If aspected by malefics, say the contrary. Virgo [being] someone's Ascendant, and Mercury having a good state of being, or at least not made unfortunate, signifies one who is fortunate in the medical arts but unfortunate in gain and compensation3 for the sake of medicine. If he adheres to the laws, he will be unfortunate in his legal advice, [and] men will oppose him for nothing and they will speak evil of him. Mars and Venus in the sixth argue a perfect physician. Mercury retrograde with Venus in the same sign makes a perfect singer.4 You will judge a most excellent wit when the lord ofthe ninth and the Midheaven are the same,

1

Again the ambiguity as to whether this is only "fall" in the modern sense or both fall and detriment. The reader should understand "sciences" in the older sense of being any organized sphere of knowledge. The word not originally restricted to the natural "sciences" which have abducted the word "science." 2

3 4

206

Reading solatio or solacio for solario. What this has to do with the ninth house I do not know.

Chapter Fifteen: Concerning the Natives's Foreign Travels and Journeys. 206

or they are well-disposed [and] strong with the lord of the Ascendant if Mercury is not moving toward combustion, and which1 will be the greatest if, along with this, Mercury is in a domicile of Saturn. Mercury in the domiciles of Saturn signifies a profound intellect in the sciences, and especially if it is the significator o f t h e nativity, or is a sharer [with such]; fortunate and strong in Capricorn or Aquarius; it signifies that the native will have a profound wit, and that he will understand and dig out things according to their origins; and this the more so, if at the time Saturn aspects Mercury (according to the quality ofthe aspect), and Mercury is not impeded; nevertheless, [this will be] the more if Mercury is in Aquarius, and more [yet] if there is a fortune linked with Mercury, or Mercury itself is with a fortunate fixed star. But if it is in Aries or Scorpio, it signifies that the native will be brave through stupidity and perfidy, and by means of the quickness of his motion, and his magnanimity; 2 and he will be haughty in the presence of many persons concerning his actions in arms; and he will prudent and swift in understanding what has been said to him. Mercury in the Ascendant, oriental and swift, makes a native eloquent and learned in the liberal sciences. It will also be the same in such a manner if Mercury is in Sagittarius in his own bounds. Taurus or Pisces [being] someone's Ascendant, and Jupiter and Venus being joined in the Ascendant, if Jupiter himself, and Venus are in the Cazimi of the Sun, and whatever may be rising, the native will be as if a prophet, and his words will be reputed to flow like honey. Jupiter in Cancer, remote from the Ascendant, and not impeded by any planet, makes the native rational and very skilled in the sciences; however, he will love the solitary life, and he will not get praise concerning his knowledge. He will be a prophet in giving judgment if the Sun and Jupiter promise in the radix with the seventh house not impeded but with Saturn impeded. If Mars and Venus are with the Sun in the same point in a place and bound of Venus, the native's words will be accepted by men, and will be repudiated by no one. Three planets in the airy triplicity with Mercury make a surpassing wit, and sublimity of knowledge. Take the experience in the geniture of the most learned man, Master Johannes Regiomontanus, who has Mercury, the Sun, Mars, and the Moon in Gemini. Mercury in the third house, remote from the Sun, attacked by no planet, makes men of famous wit, and one who are great in letters. On Religion, Faith, Law, and Dreams.

1

2 3

Reading quod for quid. A strange combination of traits! The Part of Spirit.


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If the sign of the ninth house is a common sign, and its lord is in a common sign, the native will not persevere in one law, especially if Mars aspects the ninth. If these signs are moveable, the native will always have doubt about his own law. Mercury in the domicile of the Moon or in her aspect signifies a native obedient to the law, honorable and good; and if [Mercury] has a good state and is strong, he will be learned and wise, especially if Jupiter aspects him. In matters of religion and faith, look at the third and ninth houses and the planets in those houses, the fortunes or infortunes which aspect these houses by sextile, trine, square or opposition, and the lords of both houses, in which part ofthe circle they are [located], and also the Part of Religion and its lord. And if the Almuten of these or the greater part of them is in a fixed, common, or moveable sign, in the angles, or succedents, you will judge according to this. And you should know that the good things of religion and faith pertain more toward Mercury than to the other planets; because of this consider especially with which planets Mercury is commingled, or to which planets he applies, etc. Mercury in the domicile of Saturn or his aspect makes a native who does not care about mundane things, but one who looks at future life. In the domicile of Jupiter, [it makes] a lawful and just man; in the domicile of Mars or in his aspect, it makes the native a homicide, one who is wrathful, and of bad law. It is a very good signification of faith if the lord of the ninth house is in the Ascendant or Midheaven, and the ninth house itself is not impeded by the rays of malefics. If Mercury [is] with the Moon in the ninth and that sign is the domicile of either of them, and the Part of Law is with them, the native will be a prelate, praised in his law, a wise man, and an interpreter of dreams; and if Venus is with them, the native will be truthful, and he will be trusted. If the Head of the Dragon is in the third house in the night, or in the ninth in the day, the native will be a prelate, especially if Mercury or the Sun aspects. A Star of Bebenia1 in the degree of the ninth or in the ninth will give the native great fortune because of the law when the degree of the ninth comes to it by direction. It will be the same if the lord of the Ascendant applies to it. If the sign ofthe ninth house is the exaltation of Jupiter, the Sun, or Venus, and the lord of the exaltation has dominion in the triplicity of the Luminary of the Time in a good place, the native will have a livelihood by reason of the law, and a magistracy. Mercury in the ninth house oriental in his own domicile or exaltation without the aspect of infortunes, the native will pretend to be a maker of law,2 but he will not be. Saturn in one of the dignities of the Sun3 in a diurnal nativity, the native will be a wise man, a prelate, a philosopher; he will teach wonderful things, and have luck on journeys. If Venus is in the ninth in her own Hayz, the native will be an observer of the law. If she is not in her own Hayz,4 the native will pretend to observe the law and to have knowledge. Mercury in the ninth in a diurnal geniture signifies one who serves the law, the wisdom of the native, and one who is very obedient o f t h e law.

1

3

208

See page 104 and note. compositor Reading solis for solus. Not completely possible because Venus is so close to the Sun.


That native will never be a faithful prophet, nor pontiff, nor a leader of the Church who has Saturn retrograde in the ninth or Ascendant although there may be all forms of good things concerning the rest of the significators both in the favorable and wandering stars;1 one must not believe their words, but must flee them. There is no good religion when the Tail of the Dragon is in the ninth; religion is not recognized and it is overwhelmed. Becoming a prelate and a pontiff will be because of the Sun and Jupiter, and because of the ninth house and the Midheaven. The Part of Happiness impeded signifies that such a native will not be firm in faith. The dodecatemorion 2 of Jupiter being found in the domicile of Mercury with Jupiter having dignity in the Ascendant, the native will be wise, and an observer of laws. Jupiter in the ninth house without the aspect of Mars makes one who interprets dreams. When stars are separated from conjunction, dreams and meditations fall upon [the native] according to the nature of those planets, and according to the nature of the houses in which they are located in any nativity. For if they are in the third, they will be about a journey, etc. Saturn in the ninth in its own power, not retrograde, signifies truthful dreams. If Mars is there, they will not be truthful. With Jupiter applying to the Part of the Law, the native will be one who has truthful dreams. The sign of the cusp of the ninth house [being] fixed and safe, signifies true dreams; moveable signs, dreams without effect, etc. Mercuiy in the ninth signifies true dreams and true interpreters of dreams.

If Saturn is with the Dragon's Tail in the ninth, the native will see horrendous dreams.

1

tam in secundis quam erraticis stellis. I can find no better interpretation for secundis than 'favorable' in this context. 2 See page 28 and thereafter.



First conclusion: The Sun and Saturn in square aspect signify that he will make many long journeys, Saturn falling in the fourth house.1 Second conclusion: But on these journeys he will not be without serious difficulty, suffering, and slow returns because the rays of Saturn and Mars are about the Sun.2 This is also affirmed by Venus the lady of the ninth house which is also the lady of the Part of Journeys made unfortunate in the opposition of the Part. Likewise, the application of the lord of the Ascendant to the Sun [signifies this]. Third conclusion: He will experience one impediment on his journeys from precipitation and from the blowing of strong winds for Mars, the lord ofthe luminaries, is located in a fixed and fiery sign. Fourth conclusion: Many of his journeys are toward the north and the west, but a few are toward the west. This is designated by the place of the significator. <

1

This translation is an attempt at reconstruction. The Latin is as follows: Plura itinera longa facturum, significant Sol et Pars Fortunae in quarta cadente. "The Sun and the Part of Fortune signify that he will make many long journeys in the fourth cadent." Neither Sun nor the Part of Fortune are in the fourth house; neither are cadent and neither are in the ninth house. I believe that the Latin as supposed to be something like the following: Plura itinera longa facturum, significant Sol et Saturnus in quadrato aspectu, Saturno in quarta cadente. This is not a besiegement, however, because the trinal ray of Mars and the square ray of Saturn are on the same side o f t h e Sun's degree. *

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Fifth conclusion: His journeys will not be continuous but interrupted because his significators are only in signs of a single figure. Sixth conclusion: The dodecatemorion of Jupiter in the domicile of Mercury proclaims that he is a man [who is] an observer of good law, and wise. Seventh conclusion: Most of his dreams will be proven true; this is argued by a fixed sign on the ninth, etc. Eighth conclusion: He will make many short journeys and he will have profit on these. This is gotten from the Moon the third triplicity ruler of the third house and her presence there safe. However, he will be slow in completing these. This is concluded from the slow course ofthe Moon.


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Chapter Sixteen: Concerning the Qualities of the Native's Death. he quantity of life and the quality of the death are gotten from the Athazir1 meeting the planet which they designate as the killing planet. For this cutting short [of life] is determined sometimes from a single application by the body, sometimes by the projection of rays of the significator to the killing planets, or, conversely, according to the arc of the degrees of the equinoctial circle which has been cut off. For, when the significator applies to the square or opposition ray of the killing planet, or by body, with the killing planet itself being strong, and possessing victory2 over the significators, it decrees death. However, if fortunes project a ray over the place of the significator with the significators themselves being in their own powers, they liberate the native from danger, [thus] affording a longer life, as will be taught elsewhere. Consider the degree which cuts off; what kind of condition does it have; and [consider] the nature of the planet which stands in that degree or which projects its rays onto that degree increasing the grade of the abscissor exceedingly.3 Consider also the nature of a planet which stands near that degree which goes before the degree, either by its own motion, or according to the motion of the equinoctial circle, or [the motion] of directions. Look also at the nature of the configuration which there may be through joining together,4 and by a commixture of these factors of one with another. Consider also the nature of the sign in which the degree is [located], or the degree in which there is a planet aspecting this [first] degree, or a planet which is going toward it. See also the nature of the bound of the degree of the killing planets, that is, which planet possesses the bound of that degree. If Saturn is the lord of death, that is, if the Hyleg attains the square or opposition rays of Saturn as a killing planet, it is said that death overtakes the native because of the lengthy illness of tuberculosis, or catarrh, or because of the weakening of the body, or hectic fever, and also from dropsy, and the solution of the belly,5 or illness of the vulva, or in other illnesses which happen often because of cold. Jupiter [as] the lord of death signifies that death happens to the native through pneumonia, apoplexy, spasm, from headaches, heart trouble, and all illnesses which arise from windiness, or through fetid odors. Mars [as] the lord of death decrees death from repeated or continuous fevers, frenzy, epilepsy, or some passing of blood, or abortion, or childbirth, erysipelas, or deadly disease, or morphew, or from any infirmity which happens because of an excess of heat. Venus [being] the lady of death, you will determine that the native's life will be cut off because of a defect of the stomach, liver, the heart, or the blood, or because of moveable aposthemes, or fistulas, or potions, or because of all diseases which happen because of an excess of moisture. Mercury [being] the lord of death, death will occur for the native because disturbance of the

1

See page 193, note 1. It is not clear whether this is a technical or metaphorical use of 'victory'. 3 exaugendo gradum abscisoris. I assume that a planet being in the degree which cuts off life, the abscissor, or which aspects that degree can enormously increase the power of the degree to terminate life. 4 per coniunctionem. This seems to be an instance where the word coniunctio means a 'joining together' in general rather than by body specifically. 5 ventrisque solutione. I do not know at this time what this illness is. e 2

228

Chapter Sixteen: Concerning the Qualities of the Native's Death. 212

mind, or from mania, a fall, or epilepsy, a cough, from acute pleurisy, or from an illness which happens because excessive dryness. One kind of death is natural where a man dies in and of himself. Another kind of death which is violent ends life when someone dies by the sword, a lance, fire, the bite of a beast or wild animal, drowning in water, or by a fall from a high place. When the governors of death are safe from the infortunes in their own places, and in a suitable place in the figure, and the infortunes are not elevated above them, a natural death will come to pass for the native; the same is gathered from the infortunes being elevated above the killing planets with the killing planets themselves being debilitated and in places, that is, signs which are alien to them. However, a death which is brought about by force and a not according to the law of nature happens when the two infortunes rule in the place of death, or both infortunes abide in that same place or in the square or opposition of that place, or from the following, that one o f t h e infortunes has rulership and power over the place ofthe Sun and Moon, or over both luminaries, and, in a like manner, the Hyleg. Moreover, an evil and iniquitous death will happen because of the conjunction of the two infortunes, and the magnitude of this evil and iniquitous death will come forth because of the testimony of the luminaries.1 We will also inspect the nature o f t h e signs in which the killing planets stand, and also the rays at the place ofthe same [as] a sign ofthe death. For the quality of death will come according to the victory of these. If Saturn is in the square of the Sun or in his opposition in the contrariety of Hayz, he himself cutting off the Hyleg, if Saturn is [also] in a fixed sign, the native will be overwhelmed by the annihilation of death from a band of people throwing stones, or he will be hanged to strangulation, or he will depart from this light because of deadly punishments. And if Saturn is occidental and the Moon follows him, we are not without knowledge that the same thing happens. And if it stands in signs whose figures are like unto the figure of wild beasts, he will perish because ofthe bites of wild animals. And if Jupiter testifies to Saturn and Jupiter is unfortunate,the native having been condemned, he will be exposed to the bites of wild beasts on a designated and solemn day in an assembly of men. But if Saturn himself is the lord of death in the opposition of either luminary which is in the Ascendant or in another angle, the native will come to the danger of death in prison. And if Mercury is joined in a configuration with Saturn, especially if in the signs of serpents in the celestial sphere, or in signs whose figures are rapacious beasts, he will perish from the bites of poisonous animals. If, however, Venus is with them, he will perish by means of a deathly drink, or by the deceit of a woman. But if Saturn lays claim in Virgo or Pisces, or in moist signs, and the Moon is associated in a configuration, the native will end his life on the waters. And if the native is on a ship, his life will be deprived because of a stormy wave of the sea. And if Saturn abides with the Sun in one of the solstitial signs, or in a quadrupedal sign, or in the opposition of Mars instead of the Sun, he will be killed by the fall of a ruin. But if Saturn is in the Midheaven or in the opposition of the Midheaven, [the native] will be thrown down from a height and he will die. Everything which has been described is brought together to Saturn when he has regard to the luminaries, and Saturn is the killing planet. Now we shall define by what death the native will die if Mars is the killing planet being in the

1

That is, the luminaries aspect the conjunction of the malefics. ¥

228 Chapter Sixteen: Concerning the Qualities of the Native's Death.

213

contrariety of Hayz, and aspecting the Sun or Moon by square or opposition. If Mars revolves in a human sign, his head will be cut off because of sedition and altercations, or warring, happening among his kin; he will bring death upon himself by his own hand because of a woman, or the native will be killed at the hands of a woman. Morever, this will happen if Venus testifies to Mars. And if Mercury has a share with Mars in the configuration, the native will be torn to pieces at the hands of robbers, pirates, or those who lie in ambush. And if Mars is in signs which are "cut off," 1 namely, in Taurus, Gemini, or [is] with Algol, the native will die by the cutting off of the head or limbs. And if Mars is in Scorpio, or Taurus, an end to life will threaten this native because of burning or piercing of limbs, or amputation by physicians, or by spasm. And if Mars abides in the Midheaven or in its opposition, he will be hanged from a cross, especially if Mars is in Andromeda. But if Mars has a place in the occidental sign or in the Ascendant, the native will be consumed by fire while alive, and if Mars is in quadrupedal figures, the native will die because of a fall.2 But if Jupiter testifies to Mars and Jupiter is unfortunate, the native will undergo a manifest death because ofthe anger of apowerful man or a king.3 But if both infortunes [are involved], Mars is joined with Saturn, or one opposes the other in the ways that we have described, to wit, such that they are the cause of death [together], they will increase the evil [nature of the] taking away of the vital spirit. However, the lord of the quality of death is the lord ofthe killing place. If the two infortunes have power in the killing place, they will multiply the aforesaid accidents in quantity and quality. Such people are also not buried but are consumed by wild animals especially if the infortunes are with stars having the images of rapacious wild animals or flying predators,4 and none of the fortunes testify but are under the earth.5 However, if the benefics testify, the native will be laid to rest and be buried in the earth. Likewise, when the lords of the killing places are in inclined places, that is, in places of journeys or in those places which aspect the places of journeys by square or opposition, that is, in the four cadent places, the native will die outside of this country and away from his friends. But if they are outside of those places, the native will die among his relatives and in his own land. These are according to Ptolemy.

1

This is a reference to signs whose constellationat counterparts have limbs missing in the image of the constellation. This is a classic example of the confusion between the tropical and sidereal zodiacs that occurs in the traditional astrology both Eastern and Western. 2

cadendo morietur. The Latin is unclear, but the original Greek in Ptolemy indicates that the death is from something falling upon the native rather than the native falling from a height. However, the Proclus paraphrase has the native falling rather than something falling on the native. The former makes more sense given the symbolism. However, the paraphrase is more likely to be basis for Schoener's teaching. See Tetrabiblos, trans. Ashmand, 136, Tetrabiblos Book3IV, trans. Schmidt, 40. irapotestatis vel regis, mortem manifestam subibit. Reading praedatorum forpraedatarum. 5 That is, the benefics not only do not aspect but are both under the earth in the natal chart. According to both versions of Ptolemy, the original and the Proclus paraphrase, however, this is an error in Schoener. The point is not that the benefics are under the earth, but that they do not aspect the Imum Coeli, i.e., the point under the earth. Tetrabiblos, trans. Ashmand, 136, Tetrabiblos Book IV, trans. Schmidt, 41.

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An infortune impeded in the degree of the eighth house, not in its own domicile or exaltation, nor joined to a fortune by body or aspect, signifies an evil death. However, the malice is remitted if the misfortune or the impediment of the infortune is remiss.1 If an infortune which is in the eighth is received by a fortune which is [also] the lord of the Ascendant, it signifies that the native will be the cause of his own death. If said infortune is aspected by a strong and benefic planet which is not the lord of the Ascendant, the evil disposition of the death will be remitted. If, however, said receiving planet is the lord of the Ascendant, especially if it is an infortune, the native will be the cause of his being killed in an evil and blameworthy death. If an infortune is in the degree ofthe eighth house retrograde and said degree of the eighth house is the domicile or exaltation of the infortune, and the lord o f t h e Ascendant is the Luminary o f t h e Sect and is unfortunate, and it applies to said infortune by square or opposition, it signifies an evil and foul death. If there is a fortune in the degree ofthe eighth house, or if it benevolently aspects the degree of the eighthhouse from the moiety of its orb, even if the influx of such a fortune is weak, nevertheless, it removes the evil death. However, if such a fortune is removed from the degree ofthe cusp beyond the moiety of its orb, it does not remove the evil death. If a fortune is the lord ofthe domicile or exaltation of the eighth house [and it is] not rendered unfortunate, it signifies a good death. [If] the degree ofthe eighth house has been rendered fortunate by the body or rays of a fortune, the native cannot end his life in an evil death even if the Almuten of death is unfortunate. But if the eighth house cusp stands with an evil disposition, the degree of the eighth house can be made unfortunate from the Almuten of death because of an evil aspect of infortunes, and in this manner the influx of a fortune which is in that place can be remitted to the extent that there is doubt about [there being] a good death. An infortune [which is] not on the very degree of the eighth house, but which irradiates that degree according to the moiety of its orb approaching the degree by diurnal motion signifies an evil death. A planet in the very degree of the eighth house by body or by the half of its light2 is preferred to the Almuten of death itself.3

This last may sound like gibberish to a modern reader, but what it is saying in the technical language of medieval philosophy is that the evil quality of a death indicated by a malefic as described here is in direct proportion to the severity o f t h e impediment or affliction found with regard to the malefic. perdimidium orbis sui luminis. The usual expression is per mediatatem sui orbis, "the moiety of its orb." However, they are clearly equivalent. Presumably as an indicator of the quality of the death.


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If neither a fortune nor an infortune is found in the degree of the eighth house, see then whether Mars has dignity in the house of death by domicile or exaltation, and Mars is peregrine or badly disposed in the twelfth house, and [whether in addition] the lord of the Ascendant [is] peregrine and joined bodily to Saturn, [the Ascendant lord] then going to a bodily conjunction with Mars in said sign, [if so] the native will be killed by his enemies. Even though the lord of the Ascendant is not conjunct Saturn bodily, but is conjoined with Mars bodily in an evil place, this signifies death by the sword. And also along with this disposition which has been described, if the lord of the Ascendant is made unfortunate by an impeded Saturn, and Saturn is the lord of the eighth, this signifies death from long punishments, torture, imprisonment, drowning, the fall of a ruin, or a fall, according to the disposition of the place in which it1 is [located], [If] the lord ofthe Ascendant [is] combust o f t h e Sun and separated from it, going toward the conjunction of a retrograde Saturn which is the Almuten of death, it decrees an evil death. For if it is in an airy sign, the native will be strangled or hanged.2 If in the degree ofthe eighth house there is neither a fortune nor an infortune, then look at the Almuten of death as follows:

Mars [being] the Almuten ofthe house of death conjunct with Caput Algol signifies the killing of the native provided that Mars is also the lord of the Ascendant. However, if a fortune aspects said place with a good aspect from a strong place, or if a fortune which is well-disposed is in the degree of the eighth house, then its evil signification is taken away. If the Luminary of the Time aspects Saturn by opposition, it signifies an evil and foul death, especially if Saturn has any dignity in the eighth and the aforesaid luminary is in the Ascendant. But if the luminary and Saturn are not very powerful in dignity in the aforesaid places and are being joined by a fortune, or a fortune aspects one of the aforesaid, or a fortune is in the degree of the eighth house, the native will not die in an evil death. If the eighth house is Capricorn and there is no fortune in that place, and Mars is in Cancer, and Saturn in Leo, the native will die by an evil death, namely, by a wound or by similar means, assuming that one [of these] is the Almuten of death. [If] Saturn [is] in the Midheaven and the Luminary of the Time [is] in his opposition, and no 1

2

Probably the lord of the Ascendant, but we cannot rule out completely its referring to Saturn.

And presumably the other elements would deliver their characteristic mode of death as well: fire signs by fire or sword, water signs by drowning, and earth signs by crushing, and so forth.

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fortune [is] in the eighth, if no fortune aspects the eighth itself, this signifies an evil death. Now if Saturn is in a watery sign, the native will be drowned in water; in an earthy sign, he will die from the falling of a ruin; in a human or airy sign, he will be hanged, and so concerning the others. This is true when the Luminary ofthe Time has rulership in the Ascendant by domicile or exaltation, or if Saturn is dignified in the same manner in the eighth house. But with there being such a condition [as follows], namely, if Saturn is supported by essential dignities in the eighth and the Luminary of the Time is in the Ascendant, and a fortune is well-disposed in the degree of the eighth house or irradiates the degree o f t h e eighth house by means of its body through the moiety of its light, or a well-disposed fortune aspects Saturn especially with reception, this signifies that the native will not die an evil death but will [only] fall into the peril of an evil death; however, he will escape death. A direction alone never kills unless it agrees with the Alcochoden and the signification of the eighth house. [If] Saturn [is] the significator of death, or if the aforesaid1 Saturn has been endowed with one of his dignities in the degree of the eighth house, or if Saturn is in that place without essential dignities, or if Saturn is the Almuten of death and he is well-disposed in another place, this signifies death to the native because of long infirmities, because of cold and dryness, or from an excessive consumption such as tabes,2 marasmus, 3 and also because of continuous and lengthy pain, or because of hectic fever, or from suffering from morigidum, 4 or from Phthisis, or from ailments of the vulva, or his mouth, or from solution of the belly,5 [or] from a quartan fever which continues very much weakening the strength from which death follows. But if Saturn is unfortunate with the aforementioned conditions, it signifies an evil and base death from a falling ruin for something will fall upon the native if Saturn is in an earthy sign. If Saturn is in a watery sign, it signifies drowning in water; in an airy sign, the native will be strangled or hanged. For the cause of death consider the sign in which the significator falls, the house in which it falls, and the planets which are joined by aspect or body with the significator, mixing everything thoroughly as it proper. Jupiter [being] the sole dispositor of death, if he is strong and safe from retrogradation and combustion, death will be because of illnesses o f t h e lungs, or spitting of blood, or because of heart pain, from an illness ofthe liver, or because of excessive drinking, from quinsy, pneumonia, or from infirmities which happen from great windiness. If Jupiter is unfortunate, it signifies that the native will be drowned at the command of a lord or judge. Mars [being] the dispositor of death, or if Mars is in the degree of the eighth, safe from the infortunes and strong, signifies that the native will die from an illness of great heat, or the fever of causon,6 or continuous tertian fever, or erysipelas, cancer, the bloody flux, choleric aposthemes, or because of abortion, childbirth, or because of acute excessive pains, or sudden death. If Mars is unfortunate, it signifies death for the native because of the sword or wounds. Whence, if the sign is airy, he will die upon a beast, or in a high place, namely, by hanging or strangulation. But if the Sun is with Mars in the eighth made unfortunate, namely, in Aquarius, and the Sun makes Mars

1

Reading praedictus for praeditus. A wasting disease. ' 3 A disease involving weakness. 4 Unknown disease. solutione ventris. See page 212, note 5 where the term is also encountered. A burning fever. 2


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unfortunate by his rays, namely, by combustion according to the first of these aphorisms, the native whose geniture this may be will die by hanging. In this matter in the following unfortunate 1 figure Mars is impeded by combustion in the eighth house; Saturn the Almuten of death in the fourth well-disposed was not able to deliver this native from an evil death. Also, the significators are in airy signs, the Sun, Mars, Mercury in the eighth, [the last two] combust, the Sun and Mars according to the figure in the seventh but virtually in the eighth; these signify that the native was hanged because of his lady with whom he committed adultery. Wherefore, when the sign of Aquarius is on the eighth and Capricorn is on the seventh, and the lord of the fourth made unfortunate in the eighth, these signify that [his] lord caused him to be hanged because he had violated2 his wife; they also signified that his wife would die because the lord ofthe fourth [house] signifies the lord's wife.

The Sun [being] the sole significator of death, safe from the infortunes, signifies that the native will die of an acute infirmity and from excessive heat, and the death will be among comrades and friends. If, however, the Sun is made unfortunate, the native will die at the command of his lord, or because of [his] father, or his kinsman, or suddenly from pain of the heart or stomach in a great

1

228

Reading infortunata for infortuna. Reading constupraverat for constupraverit.


society of people, he will breathe out his life by being pressed1 in a vile place or in a place of sadness. Venus [being] the sole significator of death and free from the infortunes signifies that the native will die of pain of the belly, or from the eating of figs or dates. But if Venus is damaged, the native will die of too much coitus, or from fatal medicine, or he will die of disease of the stomach, heart, liver, or from the voiding of blood, or aposthemes, fistulas, or from bad potions, or infirmities arising from too much moisture. Mercury [being] the sole dispositor of death well-disposed signifies death from an infirmity of the head, or from infirmities of the common understanding of the soul such as the cognitive faculty,2 fantasy, and things similar to these, or from a pain which kills quickly, or from intestinal pain, from jaundice, or from diseases which are hidden and diverse whose cause is not known. If, however, Mercury is unfortunate he will die because of some deliberate reason, or because of something written or something planned, or from mania, epilepsy, a cough, or superabundant spittle. The Moon [being] the sole dispositor of death free [from malefics] signifies that the native will die of diseases which happen because of the consumption of moist foods, from much drinking, or from excess coitus. If, however, she is unfortunate, the native will die according to the nature of that which makes the Moon unfortunate. The planet which is the governor of death [being] safe from the infortunes, powerful in its dignities, if no contrary planet is elevated above it, the death will happen because of illnesses. However, the other [kind of] death, namely, the evil death, happens when the significator is unfortunate, or weak, or in alien and contrary dignities,3 or when contrary planets are elevated above it. An infortune in the degree ofthe fourth house, badly disposed, and if with this the signification taken from the eighth house is weak, the native will easily be endangered by an evil death. And if such an infortune is Mars, the death will be by sword or fire. If it is Saturn, it will be poison, or an infirmity ofthe stomach. The lord ofthe Ascendant being rendered unfortunate by the Sun and Mars, if one of them is the lord of death, it signifies that the native will be consumed by fire. If Saturn is the lord of the house of death, or if he has a strong signification in death, in a watery sign, and the sign o f t h e eighth is a watery sign, the native will be drowned. If the sign is earthy, he will fall from a high place.4 If it is a human sign, he will be killed by a man, and so on concerning the others. If Jupiter is the lord of death or in the house of death, the native will have a long infirmity, and punishments, and a hard and slow death. The degree ofthe seventh and its lord damaged indicate an evil death. The Sun damaged in a diurnal geniture threatens an evil death. The Moon damaged in a nocturnal geniture indicates an evil death.

1

It is not clear whether or not this refers to being pressed by a weight of stones, or whether the pressing is more metaphorical. I suspect the former, cognitivae. 3 That is, the dignities of planets which are alien and contrary to the planet in question. This may be an error as it contradicts several other such references, and usually airy signs get this signification. On the other hand, this could conceivably be true with the significator's being Saturn which is often associated with falling.


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The significators of death above the earth, damaged, give a manifest death or hanging; under the earth [they signify that the native] is buried or dies in shipwreck. The significator of death in an earthy sign, death will be in a cavern or because of a ruin. Standing in an airy sign, [death will be] on a high place, or on a horse, or by hanging. And so on with respect to the others. The signification of Mars on the matter of death is more certain than that of Saturn. For Saturn in an airy sign, or a wet sign in the domicile of a fortune, or between the bounds of two fortunes, projecting its rays to an airy sign does not kill. An infortune in the fourth gives a base death. Mars [being] the lord ofthe Ascendant under the rays, the king will cause the native to be killed. From the lord of the bound ofthe degree o f t h e seventh house, and from the lord ofthe bound of the degree opposed to the Hyleg are known the cause of death. Whence, if they are in the tenth or eleventh houses, the native will die of a fall from a height; if in the ninth, on a journey; if in the first, in his own house. If Mars is in its conjunction or by square above the earth, the native will die by the sword; if along with this [Mars] in a fiery sign, he will be consumed by fire; if in an airy sign, he will be wounded; If that sign is in the fourth house, he will be murdered; if in the eighth, he will die a poor man and wretched. If the Moon is the Hyleg, her opposite degree will be the significator of death. The first triplicity lord of the fourth house, or the setting degree, or its lord, and the Sun in a diurnal nativity, or the Moon in nocturnal ones, impeded at the same time, these give an imposition1 of a strange or unlucky death. An infortune in the eighth with the lord of the eighth, a strange and an evil, stinking death is signified, Mars by sword and fire, but Saturn by poison or eating. Mars in the setting assailing the Horoscopus threatens an ending with an evil death. The Part of Death damaged, if its lord is not aspected by fortunes, the native will die in a base manner. If the Moon is in the Ascendant, Saturn in the Midheaven, [and] Mars in the fourth, the native will be killed and afterward hanged. If the significator of death is cadent from the angles [and] if the significator is in airy sign [and] unfortunate, especially if it is cadent under the earth, the native will die of a fall from a high place. If retrograde, he will die because of an envelopment of the senses,2 and from melancholy. If combust, [it will be] because of suffocation such as in a bath, etc. If Mars is the lord of the eighth in Cancer in the third house, it has been experienced that the native did not die of a fall but was struck by a sword and killed. Saturn [being] unfortunate in Cancer, or Capricorn, or in quadrupedal signs, and if the Sun is commixed with him by conjunction, square, or opposition such, however, such that he is not in the heart, or [he is] in the opposition of Mars, the native will die by means of a ruin falling upon him. If the lord ofthe eighth is in the opposition o f t h e Ascendant, or the lord of the Ascendant, the native will die of a fall from a high place. Mars in his fall signifies a fall from a horse. Or if he is the Almuten of death and cadent, it signifies death from a fall. ' / Mars in an earthy sign threatens a fall from a height. 1

2

228

inditium. This is an undocumented form. I have assumed that it is a noun based on indo, 'to impose' or 'set upon'. propter involutio sensuum.


If the eighth house is bestial sign, the native should beware of an attack of beasts, or of a fall from a beast or horse. Mars in the eighth in an airy sign threatens the native with a fall from a horse. If he is in that place in Aquarius, [the native] will die of thunder and lightning. Saturn in the Midheaven and that planet whose Anaube 1 is in its opposition, whose sign is dry, will die from a falling ruin. If the sign is moist, he will be submerged; if it is a sign of human form, the native will be strangled. Saturn or Mars in twelfth house in Sagittarius or Leo signifies that the native will fall from a horse, or beast, and perhaps will die. Saturn [being] the lord ofthe twelfth in the Midheaven in the sign of Sagittarius signifies a fall from a horse. If Jupiter aspects Saturn from the opposition, it will not cause evil for the native for Jupiter disturbs that which Sagittarius was showing. If the lord o f t h e seventh is in the ninth or the third in an earthy sign and it is unfortunate the native will perish from a fall. Venus in the eighth house signifies a fall according to some. An earthy sign on the fourth house and Saturn in the fourth or Midheaven signifies that the native will die by means o f t h e falling of a wall upon him. If a watery sign, he will be drowned in water. Saturn, Mars, or Mercury made unfortunate in the twelfth house signifies harm from beasts. If Saturn or Mars are in Sagittarius in the eighth house, the native will fall and he will be cast down from a horse. Saturn [being] in the Midheaven, if at that time the Sun or Moon is Hyleg in a fiery sign in the fourth house, it signifies that the native will die from the falling of a building or from something that falls upon the native. But if the sign of the fourth house is a watery sign, he will be drowned in water. If a human sign, he will be strangled or be killed by staves. Saturn and Mars in double signs threatens a falling building or a fall; but this far more violently if the Moon opposes them in the Ascendant. If Jupiter and Mars in the seventh do not aspect the cusp ofthe fourth, the native will die falling from a high place. If the Full Moon is conjoined with Mars in the seventh, or Saturn opposes him from the Ascendant, especially [when] found in a solid2 sign, the native will be buried by a huge falling building; for, solid signs portend a falling ruin rather than a fall; the double signs [portend] the other way around. If the Sun is peregrine and unfortunate in the eighth, and an infortune aspects the lord of the eighth, the native will fall from a high place and he will die. If Mercury is the lord of the eighth, the native will die by a fall from a high place. The Moon [is] in angle or succedent, and Jupiter [is] in the second or twelfth house peregrine in an earthy sign; the native will die falling from a high place. The Moon in the Midheaven and infortunes in her opposition, either a wall or something else will fall upon the native and he will die. The Sun and Moon conjunct in the Midheaven, and Saturn in the I.C. in their opposition, and Mars in the morning rising, agitated from a flaw of the mind, the native will throw himself from a 1 2

See page 30, note 2 where this term is first introduced and page 30 where a slightly different definition is given. Solid signs are the same as the fixed signs. It is the older term.


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very high place and in this manner will die. The Moon in the second house not aspected by benefics and placed in a solid sign in a diurnal geniture, threatens the peril of falls. Mars in the eleventh, or Saturn in the tenth, or the Moon in the fourth or fifth, commonly signifies something falling, or the sliding down of buildings, of being thrown from quadrupeds, and that the peril of life is imminent. The significator of death unfortunate and retrograde, the native will be strangled, or will die from excessive thirst. Saturn [being] the significator of death in a fixed sign unfortunate, and the Sun joined together with him from the square or opposition, the native will be killed in sedition and tumult of the people, or he will be strangled. If in such an arrangement it is in Leo or Scorpio, the native will die from the bites of wild animals. If in Aries, Taurus, or Capricorn, he will die because of horses, cattle, donkeys, or mules. If it is in Cancer or Pisces, he will be killed by animals which live in the water. But if an unfortunate Jupiter is conjoined with Saturn, or aspects, he will die in prison. Saturn in the fourth harming the lord ofthe eighth house, the death will be in prison, or because of great punishment. If powerful planets which concern places of death are in Gemini with Mercury, the native's death will be because of a fall from a high place. If Saturn is in the eighth house doing harm to the lord of the eighth house, the native's death will be because of prison and punishment. If Mercury is in the sixth house impeded, the native will die in prison. When the significator of death is in its own detriment, the native will die in wells1 or in deep water, or in a hidden place. This aphorism has been tested because a certain native had the lord of death in its own detriment, and the native died of a wound.2 However, if Saturn alone had been the significator of death by predomination, and had been in Cancer in the fourth house, then he would have been suffocated in water. Saturn the sole significator of death in a water sign in the fourth house signifies death through suffocation if there is no assistance by a fortune in that place by conjunction or aspect to the eighth house. But if there is assistance by a fortune, the native will fall into peril, but will escape. One must also judge in this manner with respect to the eighth house from the Luminary of the Sect just as [one would judge] with regard to the eighth from the Ascendant.3 But the signification of this is less than the signification o f t h e eighth house from the Ascendant. If Saturn is retrograde in Leo, the native will suffer something of harm from a horse, and he will take much trouble from horses. Saturn [being] the dispositor of death in Gemini, Virgo, Libra, or the first half of Sagittarius, or in Aquarius, or Pisces, if the Moon is conjunct with Saturn by aspect or body, it signifies that the native will be suffocated in water. Saturn the significator of death unfortunate in the Constellation ofthe Ship4 signifies suffocation in water. Understand this [to be the case], however, in all matters [only] if there is not a strong

1

2

puteis. This also could be pits in general.

Something is being left out here. Dying of a wound does not necessarily constitute dying in a well, deep water, or hidden place. 3 This is a rare instance of using houses computed from the Light or Luminary of the Sect. Probably Argo Navis.

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fortune in the degree of the eighth in conjunction or in its benevolent aspect,1 because then the native will fall into peril, and he will not die. If the lord ofthe Ascendant applies to the lord of the Angle of the Earth, no one will know the native's death, and if this is in a watery sign, the native will be drowned. The Sun and Mercury in the eighth in watery sign signify danger on water, and especially if Saturn aspects them from opposition. ,s The Moon in Scorpio and Mars in Cancer threatens danger on water. The Almuten ofthe nativity in a watery sign under the solar rays decrees the danger of death on water. If the Moon in Virgo is in the opposition o f t h e Sun, the native will perish in the water. If Saturn is with the lord ofthe ninth in the twelfth, the native will be killed on the sea. If Mars instead of Saturn, robbers will plunder him. Saturn in Leo and more strongly in Scorpio conjunct Mercury and the Dragon's Tail of the Moon signifies that the native will be killed because of venomous or predatory animals, such as lions, wolves, etc. The Almuten o f t h e death made unfortunate in the constellation which is called bold, which is near the tail ofthe Scorpion, signifies that the native will be killed by the bite of a venomous animal, or by a poisoned sword, or because of poison [in general]. But if the Almuten of death is unfortunate with constellation of the Falling or Flying Vulture, he will not be buried, but living birds in plunder will consume him. If Venus the lady o f t h e eighth is combust ofthe Sun in the square of Mars, the native will die from poison or excessive coitus. If Venus is badly disposed conjunct Saturn with the significator of death badly disposed either in conjunction or aspect, the native will be killed by poison by means of the stretching out of a woman. 2 Saturn the dispositor of death unfortunate in the Midheaven or Imum Coeli, the native will be thrown from a height and will die. Venus the lady of the eighth with Saturn, or in the domicile or bound of Saturn, the native will perish because of jealousy or through poison. Mercury with the Tail of the Dragon of the Moon in the eighth kills through poison or necromancy, or by the artifice of the native,3 or because of Alchemy, or because of evil works. The Moon with her Dragon's Tail in the eighth signifies death because of poison, or because of a laxative medicine, or because of defecation. The Moon in Scorpio in an angle, if Saturn while descending in its eccentric circle from the high position aspects her, the native will die from a flux 4 of the stomach. But if the Moon [is] in Scorpio and Saturn aspects her while ascending near his high position, he will die from constipation. Mercury with Mars in the first house in a diurnal geniture decrees [persons] who are unhappy and wearied by the enticements of love, or will overthrow by false writing or testimony, or by a violent death. But in a nocturnal geniture it makes commanders and leaders and those to whom the

1 The text is a literal translation o f t h e Latin, but the sense is clear enough. The signification here and in other similar instances is reliable only if there is not a benefic near the eighth cusp or in a trine or sextile to the cusp. porrectione mulieris. This seems to mean something like a "reaching out" or extending. per ingenium nati. Diarrhea.

Chapter Sixteen: Concerning the Qualities of the Native's Death.

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greatest armies are entrusted. If the lord of the eighth applies to the lord of the Ascendant, or the Sun [is] the lord ofthe house of death, or Mars [is] in the seventh and the Moon is in his opposition, or Mars [is] in the eighth and the Moon in the twelfth, these are signs of sudden death. The Sun lord ofthe eighth and Mars in the Angle of the West and the Moon opposite to him, or Mars in the eighth and the Moon in the twelfth, these signify an unexpected death. Mars [being] the dispositor of death in contrariety of Hayz in a human sign, if the Sun or the Moon aspects him by square or opposition, the native will die because of quarrels and strife which exist between kin, or because he will do battle and be wounded in the head. If Venus has testimony in that place, he will be killed at the hands of women if Venus is unfortunate and affected by an evil aspect. But if it is Mercury there in place of Venus, the native will be killed because of robbers, or depraved men. If Mars, the significator of death, unfortunate, in signs of limbs which have been cut off (Aries, Taurus, or Pisces), or in signs of imperfect form, or if Mars is unfortunate in the constellation of the Head of Medusa, the native's head will be cut off, his limbs cut off. If Mars is unfortunate in Taurus or Scorpio, the native will be killed, or burned because ofthe incisions of physicians, surgeons, or by spasm, or he will be killed by many blows of a sword. The Head of the Dragon ofthe Moon in the eighth, and Mars in its opposition, or square without the aspect of a fortune, or if the Moon is with Mars in the eighth being in a nocturnal nativity, or the Moon [is] in one of the angles in a hostile aspect of Mars, the native will be decapitated or killed with a sword, or he will perish in an otherwise evil death. If an unfortunate Moon aspects the degree ofthe killing planet, the native will be killed. And if along with this it is in a sign of limbs which have been cut off (Aries, Taurus, Leo, or Pisces),1 he will be killed, or he will be mutilated if the Moon is not unfortunate. If the lord of the eighth house and the lord of the Part of the Killing Planet make each other unfortunate, the native will be killed by a sword. In a nocturnal geniture look at the degree with which the Moon sets; if it is in the square of Mars, the native will be killed. The lord ofthe seventh under the rays ofthe Sun, the native will be killed in secret. The lord of the Ascendant combust will destroy the native by a hidden illness. If it is made unfortunate by Mars, he will die from being burned; if by Saturn, water; and understand this if it has dominion in the eighth. Moon and Mars [being] in the eighth house, if they are opposed by Mercury, the native with such a position of the stars will perish at the hands of robbers; if in earth signs, the native will vomit forth his dark soul in his own blood;2 in watery signs, by rustlers of cattle; in fixed signs by burglars of houses, by those who leap to arms; or because the native with such a constellation who has been seized in these crimes, he will be punished with blows publicly. Mars in the eighth house harming the lord of the eighth house, the native will die by the sword. Mars conjunct Caput Algol such that between them [there is] a distance of 16 minutes or less with Mars going toward that star, and the lord of the house in which the Luminary of the Sect is [located] (which lord is called the Lord Anaube),3 or the lord ofthe exaltation, or the lord of any two

This list keeps changing, but this is the correct one. in sanguine suo purpuream natus evomet animam. Here we have a different definition than the one on page 30.

2 . 3

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Chapter Sixteen: Concerning the Qualities ofthe Native's Death.

other dignities, is in the opposition of Mars, or in his square, nor does one ofthe fortunes aspect the degree of the Ascendant, nor is it in the eighth house, the native will be punished by means of the head.1 If a retrograde or combust fortune aspects the degree of the Ascendant, this will hardly be able to prevent [this]; rather, the native will be decapitated, but not decapitated because of his own fault.2 But if the fortune is not impeded, it will relieve the native from an evil death. But he will die from an illness of the head because of something hot, and this below the 50th year. But if with respect to Mars this is not as has been described, and there is an infortune in eighth house, the native will die by an evil death. If there is a fortune in that place which is not impeded, he will die by a good death. If that fortune is impeded, he will die by means of something troublesome which overcomes him. If the Luminary which has the Authority is in the Midheaven with the aforementioned condition, the native will be hanged. But if one o f t h e malefics is in Gemini at the time and the other in Pisces, his hands or feet will be cut off according to the signification ofthe sign in which you find that planet which is the more malicious. If Mars is bodily joined to the lord of the Ascendant, with Mars himself in Leo, and Mars does not have any dignity in the Ascendant, nor is one of the fortunes in the eighth, the native will be consumed by fire. If at the time Mars is retrograde or combust, or cadent, this will happen because of his own fault. But if Mars is not impeded, it will happen to him because of some cause which he did not deserve. If Mars is joined to Caput Algol without the aspect of a fortune, with the Luminary of the Time being opposition or square, the native will be cut down.3 If the Sun and Moon are both unfortunate in the sixth, the native will be decapitated. If the lord of the Ascendant applies to the lord of the eighth from square of opposition, the native will be the cause of his own injuiy. The Moon [being] unfortunate in a sign of limbs which are cut off, Aries, Taurus, Leo, or Pisces, the native's limbs will be cut off, and he will not be killed. When the sign of the fourth house is fortunate, and its lord is in the domicile and bound of a fortune, the native will die a good death. If Mars has strong signification in death, or is the lord of the house of death in a fiery sign, and the sign ofthe eighth is fiery, the native will be consumed by fire. If in airy signs, he will die from wounds. In a certain nativity Aries was in the eighth and Mars in Leo, and yet the native did not die in fire but from wounds. However, if Saturn had no mixture in the place of Mars and in the degree of the eighth, the native would have been burned. For Saturn and Mars were conjunct and the trigon of Saturn was on the degree o f t h e eighth house, and Saturn and Mars were in the twelfth house; wherefore, he was not burned but killed by enemies even though Sagittarius was safe on the fourth and its lord was in the bound of a fortune, and even though the fourth house signifies the endings of things; yet the signification taken by itself is weak, as is also a judgment from the triplicity lord ofthe [house of] death, etc. If the lord of the Ascendant applies to the lord of death, or the lord of death or the lord of the seventh in the Ascendant are remote from an aspect of the Moon, the native will kill himself. If the lord of death is hidden under the rays of the Sun, the native will be killed in secret.

1

2

Presumably a reference to capital punishment. This comes under the heading of poor compensation. It is not clear whether this refers to death by decapitation or any cutting death in general.

Chapter Sixteen: Concerning the Qualities of the Native's Death. . 241

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If the bound of the degree of the seventh is that of an infortune,1 the death will be base. The Sun or the Moon located in the last degree2 of a sign, if infortunes aspect them, the native will be torn apart by dogs if lucky stars do not aspect them. The Sun conjunct the lord of the Ascendant in Leo and Mars in the Ascendant having no prerogative3 with there being no benefic in the eighth, the native will be entirely burned up. The Moon in a nocturnal geniture bodily joined to an infortune, especially to Mars, or in his square or opposition, the native will die in fire. The significator of death in its own domicile or exaltation signifies death in the home or one's own land. But if it is received, it signifies death in the home of a friend of the native. The significator of death in the third or ninth house signifies death outside of one's own country. If, however, if it is in one ofthe aforesaid houses in its own domicile or exaltation, it signifies death in his own home [but] outside of his own proper country, or he will die because of journeys. If the Part of Death is in one quadrant and its lord is in another, the native will die outside of his own country. If the Part of Death is in an angle safe from the infortunes, he will die a good death in his own country. The Part of Death in the house of journeying, or Saturn the lord ofthe house of death, or Saturn in the eighth even though peregrine, or in Sagittarius, or the Part of Death or its lord in the Ascendant, or in signs in which the lord of the Ascendant has no dignity, or the lord o f t h e Angle o f t h e Earth [is] in the eighth, or [is] the lord o f t h e eighth or of the third, this most contemptible native will die in exile. If the Part of Death is cadent, the native will die outside of his own land. If in an angle safe from infortunes, he will die pleasantly. If in the fifth or eleventh, he will die in the best condition of his life. When the lord of the eighth gives its power to the lord of the ninth, the native will die outside of his paternal land. If the lord of the eighth does not aspect the eighth, the native will die outside of his paternal land. Mars in the square or opposition ofthe Sun signifies a violent death, or because of quarrels, [his] head will be cut off from him, or he will fall from a horse and he will die. If Mars is with the Dragon's Head ofthe Moon in the eighth, the native will be hanged. The Moon with Mars in square of the eighth house, and the Midheaven in Gemini, especially in a diurnal geniture, signifies hanging for the native. If Saturn is in Aries in the eleventh, the native should fear hanging. If the eighth sign is fortunate, and its lord is in exaltation, the native will die in wealth and by a famous death. If Saturn, Mars, and the Dragon's Head of the Moon are in the Ascendant, [and] Venus, Mercury, and the Tail are in the seventh, the native will be divided into pieces. If Mars and the Moon are in the tenth, a woman will die in childbirth, nor will a child come forth alive.

1

Terminus gradus septimae sifuerit infortuna.. . Literally "If the bound ofthe degree of the seventh is an infortune.

2 ultima parte signi. This could also be the last part of a sign as opposed to the last degree. Pars means both 'part' a n d ' d e g r e e ' b u t usually m e a n s ' d e g r e e ' i n this context. That is, Mars is in the Ascendant without any essential dignity.

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A union of planets in the seventh signifies that the native dies in a miraculous manner. Something marvelous will happen according to the signification of any house in which many planets are conjoined. If the lord of the Ascendant applies to the lord of the eighth, the native will be the cause of his own death. And if it is separated from it, he will fear death very much. When the same planet is lord of the Ascendant and the lord of the eighth, the native will be the cause of his own death provided that either of them is the Almuten of death.1 Wherefore, if said planet the lord of both places is well-disposed, and in the degree of the eighth there is no infortune by conjunction or aspect, it signifies that the native will be the cause of his own death almost as if in a pleasant manner, according to the condition and disposition of said planet which is the lord of both places. However, if said planet is unfortunate and there is no fortune in the degree of the eighth, the native will kill himself in a strange and base manner, and this according to the quality of the death which the evil disposition of said unfortunate significator decrees. If Aries is the Ascendant of someone, the native will be the cause of his own death.2 But if at the time Mars is well-disposed, and the Part of Fortune is in the eighth, he will be fortunate in those matters which are signified by the eighth house. 3 Libra [being] someone's Ascendant signifies similarly, that the native will be the cause of his own death. But if Venus at the time is well-disposed, or the Part of Fortune is in the eighth, it signifies that he will be fortunate in those matters which are signified by the eighth house. The lord of the eighth in the eighth shows a pleasant death if there are no infortunes. If the lord of the Ascendant applies to infortunes in the fourth house, no one will know the death of such a native. And if it is in a watery sign and Saturn makes it unfortunate, he will be suffocated, and his body will not be found. The degree of the fourth house signifies what the future is after death with respect to the cadaver, namely, [whether] it will be hanged, or chewed to pieces. And if the degree of the fourth is fortunate, the cadaver will be buried. If its lord is Mercury, cadent, and unfortunate, his vestments will be furtively taken away after death. Hardly ever will he die an evil death who has a fortune in the eighth house. He who has strong fortunes as rulers in the ninth, not aspecting the Ascendant will be despised in life, but will have a famous death, and perhaps he will be canonized after death.4

1 posito quod alter eorum esset Almuten mortis ... This seems a bit strange because if one planet is the lord of both, how the author refer to "either of them", alter eorum'! However, what the text does seem to be saying is that it is not enough that one planet be the domicile ruler of both places. It must also be the Almuten of Death which may very well not b^y the same as the domicile ruler of the eighth. As had been pointed out elsewhere, this is because Mars rules both the first and the eighth. See note 3 on page 66. Obviously this a combination that is supposed to relate to saints and martyrs.


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First conclusion: A fortune on the cusp of the eighth and the Almuten of the significators of death, the Sun, strong and well-disposed, denotes that the native will not perish in an evil death. Second conclusion: I believe that the cause of his death will be an illness from an acute and hot cause. This is drawn from the dispositor of death in a fiery sign to which matter the combustion of the lord of the Ascendant [also] attests. Third conclusion: The square of the Sun to Saturn portends death from stomach or heart pain. Fourth conclusion: However, he will die among his kin in his own lands in riches and honor. This is argued because the significator of death is in its own exaltation. Also, the Part of Death and its lord in the same quadrant [argues this], and because the Sun is the first triplicity lord of this eighth house [and is] safe. Fifth conclusion:l He himself will give considerable assistance to the cause of his own death for the lord ofthe seventh is in the Ascendant, and the lord of the Ascendant applies to the Almuten of Death.2 Sixth conclusion: His goods will proceed to many persons to whom they do not pertain. The debility of Jupiter which is the second triplicity lord ofthe eighth house shows this.

1

This is listed as a second conclusio quarta in the text, but this is obviously a typographical error. I have taken the liberty of numbering them correctly. 2

Here we see something which is clearly implicit in the doctrine, but which is here presented overtly. An indication of suicide which is not very strong means that the native makes some kind of contribution to his or her own death without necessarily being a direct suicide.

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Seventh conclusion: Examining carefully the remarkable deeds of his elders, he will place [them] before his eyes. He will wonder at these, and he will study in order to become one who imitates them. This is disclosed by the third triplicity lord of this house which is fortunate and in the reception of the Sun by trine. Eighth conclusion: The Part of Fortune in the eighth house portends that he is a man of great wrath. Ninth conclusion: Also, Venus in this eighth house promises some success for the native from evil men. The End of the First Book On the Judgments of Nativities.

Chapter Sixteen: Concerning the Qualities of the Native's Death.

. 329

Appendix I — Computing Antiscia According to the Opusculum. Canon XXXVIII. Collecting the Antiscia in Signs, Degrees and Minutes.

230

Appendix I — Computing Antiscia According to the Opusculum.

Appendix II — The Computation of the Hyleg According to Alchabitius. From the Isagogue of Alchabitius,1 the Fourth Differentia. Translations by Robert Hand From this the Hyleg, that is, the Place of Life in nativities. The knowledge of this point is as follows: First you should look at the time o f t h e nativity. If it is in the daytime, take the Hyleg from the Sun. If he is prior to the rising degree of the sign ascending by 5 degrees or less, or is in the 10th or 11th houses [regardless of] whether the sign is masculine or feminine, it will be appropriate that he is the Hyleg. If, however, he is in these [following] three places, namely, the in the seventh, eighth, or ninth houses, and in a masculine sign, it will be appropriate that he is the Hyleg. However, if he is in these three places in a feminine sign, it will not be appropriate that he is the Hyleg. Hence, you will look at the Moon. If she is in the Ascendant, second, or third houses, or in the seventh or eighth houses, she will be suitable as the Hyleg whether the sign is masculine or feminine. And if she is prior to the rising degree o f t h e sign ascending by 5 degrees or less, or she is in the 10th or 11th, or in the fourth, fifth, seventh, in a feminine sign, she will be suitable as Hyleg. If, however, she in any of these in a masculine sign, she will not be suitable as Hyleg o f t h e nativity if it is in the daytime. But if the nativity is nocturnal, let us begin from the Moon. If she is in one of the aforesaid places as we have described [them] previously, she will be suitable as Hyleg. If, however, the Moon is not in these places, you will look after this at the Sun. If he is prior to the degree ofthe seventh house by 5 degrees or less, or if he is in the fourth or fifth, he will be fit to be Hyleg whether the sign is masculine or feminine. If he is prior to the Ascendant by 5 degrees or less, or in the Ascendant, or in the second house in a masculine sign, he will also be fit [to be] the Hyleg. If, however, he is in one of these places in a feminine sign, he will not be fit to be Hyleg. But if neither of the luminaries is suitable as Hyleg, look after this at the nativity [to see] whether it is conjunctional or preventional, that is, whether it is after the Conjunction or the Prevention. Because if the nativity is conjunctional and the degree ofthe Conjunction is in one of the angles or in a succedent to an angle, it will be suitable as Hyleg. But if the aforesaid degree is cadent from these eight places, that is, from the angles and succedents to the angles, it will not be the Hyleg. You will look then at the degree of the Part of Fortune. If it is in one of the angles or succedents to the angles, it will be in a place suitable as Hyleg. But if it is cadent from these 8 places, you will look at the degree ofthe Ascendant and you will make it the Hyleg. But if the nativity is preventional, you will begin from the degree ofthe Prevention, and you will look at it just as you did previously with respect to the degree of the Conjunction, and after it, the degree ofthe Part of Fortune, and after it the degree of the Ascendant in that order which we described previously with respect to the degree o f t h e Conjunction. You will not pay attention concerning whether the sex ofthe signs is masculine or feminine except only in regard to the luminaries, that is, in regard to the degree of the Conjunction, Prevention, Ascendant, or Part of Fortune, you will not consider whether they are in masculine or feminine signs, only [whether] they are in the angles or succedents of the angles. But these four places are suitable as Hyleg if they are in these four places, that is, in the angles or the their succedents; but if they are places which recede, i.e., the cadents from the angles, they are not fit

1

Alchabitius, Alcabitii magisterium iudiciorum astrorum /yog-cge (Paris: Simon Colinaeus, 1521).

247 ' Appendix II — The Computation of the Hyleg According to Alchabitius.

to be Hyleg. Therefore, it is apparent that the Sun may be fit to be Hyleg in the daytime and night above the earth and under the earth in 11 places, above the earth in 6 places, and below the earth in 5 places. The Moon also will be suitable as Hyleg in the day and night above the earth and below the earth similarly in 11 places, above the earth in 5 and below the earth in 6. And if with this the Moon is in these places under the rays of the Sun, she will not be suitable as Hyleg. Moreover, you will look for the Hyleg in the angles and their succedents as the 12 houses ofthe circle are equated by the degrees of the hours of the Ascendant, as is explained in his work on the canon of the planets, that is, in the book of the courses of the planets.1 And if you equate the houses in this manner, every planet which is prior to rising degree ofthe ascending sign or the degree, of any house by 5 degrees or less the strength of that planet will be valid in the house which succeeds it, and every place from among the places which we have described previously is suitable for the Hyleg if one of its lords aspects the place. These are the lord ofthe domicile, the lord of the exaltation, the lord of the bound, o f t h e triplicity, or the lord of the face. And if not, the place will not be suitable as Hyleg.2 If we compare this description to the one in the text on page 30, we do not see the irregularity regarding the Moon's having to be in masculine signs, and we also use of the Part of Fortune both day and night in the determination of the Hyleg when the luminaries fail.

1

Presumably this is another work of Alchabitius in which the method of house division known to us as the Alchabitius System is described. The system actually dates from the late Greek period and is described in Rhetorius about 500 C.E. In which case there is no Hyleg.

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Appendix II — The Computation of the Hyleg According to Alchabitius.

Appendix III — The Periods of the Planets. This appendix, of which I am the original author, on the origins of the years ofthe planets has been printed elsewhere. I repeat it here for the convenience o f t h e reader as it is possible that it may not be possible to obtain the original reference. I also repeat the table from page 30 also for the convenience of the reader. The small periods are derived from recurrence cycles, cycles at the end of which the planets conjoin the Sun in approximately the same degree ofthe zodiac. These are derived as follows: The Sun's value of 19 years is actually the metonic cycle of 19.0 years at the end of which an eclipse occurs in the same degree as at the beginning. Here 254 lunar (tropical or sidereal) months equals 19 years (tropical or sidereal). The Moon's value is derived from a relationship between the Egyptian year of exactly 365 days and the lunation cycle. In 25 Egyptian years there are exactly 309 lunation cycles. In fact dividing the number of days in 25 Egyptian years, 9125, by 309 one gets 29.5307 days which squares superbly with the modern value of 29.5306 days in an average lunation cycle. Or to put it another way, 309 lunations = 24.9999 Egyptian years. This gives an error of 0.04 days in 25 years.1 From the practical point of view, using the Egyptian calendar, every 25 years the phases of the moon would occur on the same days ofthe year. Note that both the Sun and the Moon derive their cycles from their relationship to each other. Mercury's period is also derived from the relationship of a synodic cycle to the Egyptian year. 63 Mercury-Sun synods = 20.0005 Egyptian years. Again, as with the Moon's period, every 20 years conjunctions with Mercury would occur on roughly the same date. This produces an error of 0.18 days in 20 years. Venus's period of 8 years is its recurrence cycle with the Sun. Using Egyptian years one gets 5 Venus-Sun synods = 7.99889 Egyptian years. Every 8 years Venus conjunctions would occur on the same dates. This cycle is also very close to 99 lunar months which equal 8.009 Egyptian years. This is an error of 0.41 days in 8 years. Mars' period of 15 years is its recurrence cycle with the Sun. Seven Mars-Sun synods = 14.9577 Egyptian years. This is not as precise as the previous examples but after all Mars is slower. This is an error of 15.44 days in 15 years. Jupiter's period of 12 years is its recurrence cycle with the Sun. 11 Jupiter synods = 12.0212 Egyptian years, an error of 7.727 days in 12 years. Saturn's period of 30 years is its recurrence cycle with the Sun. 29 Saturn synods = 30.0402, an error of 14.67 days in 30 years. Obviously with Saturn, Jupiter, and Mars the recurrence is with the signs rather than the degree.

1

Neugebauer in his introduction to Greek Horoscopes gives the equation 25 years=409 lunations. This must be a typo or Neugebauer is seriously in error! _>

Appendix III — The Periods of the Planets.

Z33

But the Sun, Moon, Mercury and Venus are very close to the degree. The great periods are not derived from actual astronomical cycles, but are the sums of the degrees allocated to each planet in both the system of terms according to the Egyptians and that of Ptolemy, at least for the planets. The Sun's and Moon's Maximum periods have a different origin. Among other things the period for the Sun is the period of life in the Hindu Vimshottari Dasas while the Moon's period is the same as the period of life in the Ashottari Dasas. However, the actual origin of these periods seems to be derived from the belief that the greatest possible semi-arc1 ofthe Sun was 120°within the bounds ofthe civilized world. Since such a semi-arc corresponds to a latitude of about 49° this is a reasonable value for the civilizations of that time. The Moon's great period is derived from this. It was reckoned that the Moon had to be at least 12° from the Sun to be visible at sunset. The Sun's semi-arc minus that 12° gives us 108, the great period ofthe Moon. The middle periods have a simple source. They are the average ofthe greater and lesser periods.

1

The semi-arc is the distance that a planet or star travels between rising and culminating, the diurnal semi-arc, or setting and anti-culminating, the nocturnal semi-arc.

between

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Appendix III — The Periods of the Planets. Z33

fl Appendix IV — The Four Differentiae of Life Expectancy according to Omar of Tyberias and Guido Bonatti Translations by Robert Hand Omar of Tyberias, Three Books on Nativities, Book I, Section 1. Omar of Tiberias son o f t h e Alfargdianian said: Know that there are four defined categories in the rearing of those born. The first of these is those who do not taste nourishment nor is there life in their souls. The second of these are those who do taste nourishment and are not reared. The third of these are those who taste nourishment and are reared but do not attain to a long life. But the fourth of these are those who are reared and do attain to a long life, that is, to old age. The First Category1 But now one must discuss the first category, namely, the one concerning those who neither taste nourishment nor are reared. Therewith you should look at the degree of the Ascendant, the angles, also the degree of the luminaries, the lords of all of these, all three of the triplicity lords of the Ascendant, the Part of Fortune and its lord, and also the lord of the Conjunction or Prevention which was before the nativity. After these you will look at the Almuten over2 these places, that is, that planet which has the dominion in these places, whether one, or two, or three planets. Which if there is one planet, and you find it cadent and impeded by the degrees of some malefic, that is, so that it is in one degree with the malefic, or should the degree o f t h e ascending sign be impeded, then the native will taste nothing up to the time that he dies. And if the degrees of the luminaries and the degree of the Ascendant should be impeded wherever they may be, the native will not partake of anything, if God wills. Also, Ptolemy said that when the Luminary Which Has Authority and the Ascendant are impeded, and the Lord ofthe Light3 recedes from the angles, the native will not partake of food up to the time that he dies. The time of this event [will be] when the luminaries reach the malefic. Moreover, all of the ancients have said that when all three triplicity lords of the Ascendant recede from the angles, and when the luminaries and their lords recede [from the angles], and the Conjunction or Prevention and its lord should recede [from the angles], then the native will not partake of anything, if God wills, or that native will not be a human being, or the native will be [one] of those who are born with some signs, as of a monkey, or those who are called "changed" 4 by the country people, that is, the native will be a monster or a brute animal. If, however, he should be a brute animal, with the recession of these [points from the angles] which I have described, impeded by malefics, and should the malefics have preeminence over these, the native will be that animal which impedes, a wolf, one which is not associated with humans. But if benefics and malefics have

1

Heading not in original. We would usually say Almuten of something, but the Latin systematically has almutaz super. The original word in Arabic is al mubtazz or simply the 'ruler'. Rulers rule 'over', hence super in Latin. Therefore, we use the word 'over' to convey the flavor of the original. 3 Synonymous with the Luminary o f t h e Time and similar terms in Schoener, Sun by day, Moon by night. This is quite probably a reference to werewolves and similar animal-human monsters.

235 ' Appendix IV — The Four Differentiae of Life Expectancy

preeminence, especially if there is some dignity for Mercury in these places, he will be an animal of the kind which is associated with humans and sports with them. The Second Category1 Therewith you should look at the Ascendant, the angles, the degrees of the luminaries and their lords, also the three triplicity lords of the Ascendant, the Part of Fortune and its lord, also the Conjunction or Prevention, and the lord ofthe Conjunction or Prevention which was before the birth ofthe native. If the Almuten, the planet which has dominion in these places, should be cadent from the angles, and malefics should have preeminence over these, and there should be some distance between [the malefics and] the Almuten by degrees,2 it signifies that he will partake [of nourishment] and be reared until the Almuten reaches the malefics by body or by rays; at that time it signifies that he will die when the Almuten arrives at the malefics, by days, or months, or years, according to the quantity of those degrees, if God wills. And likewise, if there are malefics in the angles and the Almuten is cadent, and the degree of the Ascendant is joined to a malefic, or the degree ofthe Moon [is joined] evilly [to a malefic], then according to years, or months, or days (according to the quantity of the degrees which there are between them) the native will die, if God wills; and if all or most of these should fall away from the angles, the native will partake of nourishment but will not be reared. If, moreover, you wish to know the time, direct from the degree of the Ascendant to the bodies of the malefics and the square or opposition aspect of these, at a month for each sign according to equal degrees;3 but if a year should pass, change to profections giving a year for every 304 degrees, and then the native will die, if God wills. Look also at the time [to see] whether certain fortunes are in the angles or in the best place, namely, in their own dignities, or at the planet5 which is the most dignified in the degree of the Ascendant and in the year,6 and at the Part of Fortune; in this matter this planet signifies (according to the quantity of its fortitude and its debility) that the native will attain [a quantity] of life in months [measured] according to what the same planet would grant from its own lesser and greater years; and perhaps it will be [measured in] days corresponding the quantity of the planet's state in debility and fortitude. Following what Dorotheus thinks, if the lords ofthe triplicity ofthe Ascendant, the first and the second, are cadent, this signifies that the native will not be reared, especially if Saturn is in an angle in a nativity of the night, and Mars in a nativity of the day. The time of the native's death will be when the profection of some other year7 comes to the angles; [this will be so] because if a malefic is in an angle, a year will not come to any ofthe angles (if there is not a death in the first year) such that there will not be the light of a square aspect of a malefic or its opposition or the body of a

1

This heading is in the original as part of the body of the text. As opposed to the partile connection which is required in the first category. As opposed to degrees of oblique ascension, or degrees derived from a proportional division of a semiarc. The text uses Roman numerals. Reading planetam for planeta. Bonatti quotes this passage and also has planetam. Bonatti, Incipit tractatus de nativitatibus et erarum accidentibus (Ninth Tractatus), Pars secunda, chapter 1, Section entitled Quando fient ista. A reference to the degree of the profected Ascendant. Bonatti omits the reference to the year. 7 Other than the birth year. f

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Appendix IV — The Four Differentiae of Life Expectancy

malefic. 1 It is reckoned in the Book of Similitudes [that] if there are two Almutens and one of these is impeded, the native will die and the other Almuten will not be able to suffice. Likewise, if there are three lords and one of these is impeded, and two are strong, the infant will endure, but his life will not be long. But if three planets are impeded, and [only] one of them is beneficial, the native will not abide, if God wills. Likewise [if there are] four planets and one or two of these are impeded and the rest are vital, the child will abide, but his life will not be long, if God wills. The Third Category2 The third category is such that there is no Hyleg for the native, nor an Alcochoden; but the luminaries and their lords, also the lord of the Ascendant, are free from the malefics, and from retrogradation or combustion, or, being cadent, and they are free from the degrees ofthe [squares]3 ofthe malefics, and their opposition or the conjunction, also from the dominion o f t h e malefics in these places. For when nativities are of such a kind, the native will be reared, but will not attain to long life, if God wills, and probably his life will be destroyed within 12 years. For when nativities are as we have described, we put off speaking about these nativities because of the way the significators fall until the Ascendant runs through one circle, that is, twelve years, one year for each sign. For whenever the circle comes from the Ascendant to the body o f t h e malefics or the square aspects or their opposition, one must fear for the native until the Ascendant has run through one circle. And when it will have gone beyond one circle, we direct the Ascendant for the native [at the rate of] one year for each degree by the ascensions of that same clima4 in which the native lives until it comes to the malefics, if God wills. The Fourth Category The fourth category consists of those for whom there is a Hyleg and an Alcochoden, and the lords of the rearing are free [from the malefics], which lords we have described in the beginning of the chapter; [these will live], if God wills.

1

quia maluscum fuerit in angulo non veniet annus ad aliquem angulorum ita quod non sit ibi lumen quarti aspectus mali aut eius oppositionis aut corpus mali si non fuerit mortuus in primo anno. I have supplied the ita. The heading is taken from the body o f t h e text. 3 Bonatti inserts the word for 'squares', which certainly makes sense. A group of latitudes within a particular range.


Guido Bonatti, Liber Astronomiae, Book IX, Second Part, Chapter 1 Concerning the Relating of the Four Differentia or Diversities of Nativities It has been mentioned above that there are 4 differentia or different kinds of nativities. Now one must make mention of each of these individually. For, as the ancient sages testify, the first of these will be those who are abortive, who are born as if they were dead or half-dead such that life is not prolonged to the extent that they take any nourishment. However, the second [differentia] is those who take nourishment but life does not endure in these to the point that there follows from this any sensible utility. Indeed, the third [differentia] is those who take nourishment and live through months or years but do not pass beyond the years of childhood, and if they do pass beyond those years, still they do not attain long life. [All of these are so] because the fourth differentia is those who take nourishment, and life endures in them until they attain to early adulthood1 and sometimes to old age. And another differentia is subordinate to this one, namely, of those who attain to extreme old age and die of old age, although this happens to few. Among these was a grandfather of mine whom I myself saw die without manifest cause except that vital spirits had retreated from the forsaken body. For he had 120 years. In all of these I think he would have to have been seen [as being] in suitable order. And although I said previously that I would reveal the vital principles2 in this tractatus, and that I would demonstrate my meanings, nevertheless, I want you to understand my statements rationally. For the business of nativities, which lacks sufficient investigation, is very high and most subtle; for this reason I shall not assume the highest style lest by chance that will hinder, nor shall I be altogether humble lest by chance you should despise it; but I shall assume a middling style so that you will the better follow what I intend; nor should you think that I have not kept this promise to you. Second Part Chapter One: How Should One Properly Examine the Four Differentia of Nativities. Previously in the first part of the tractatus which preceded this (to which this part is subordinated) mention has been made that there are 4 definitions of nativities according to their 4 kinds of diversity. Now it remains in this second part for me speak in good order of all of this. And first [I should speak] concerning those whose life does not endure within them up to the point that they may take nourishment. The knowledge of this matter is this: You should examine the degree ofthe Ascendant of any nativity and its lord, also the lords of the triplicity ofthe degree ofthe Ascendant, and the rest ofthe angles and their lords, also the degrees of each luminary and its lord. And Aboali said that you should examine the lords of the triplicity of the Sun in the same manner, [you should examine] Jupiter, Venus, and the diurnal and nocturnal planets according to whether the nativity is diurnal or nocturnal. Also, you should examine the Part of Fortune and its lord, likewise the lord of the

1 iuventutem. This word literally means 'youth' but was considered to correspond to years we would consider postadolescent. 2 . . . . . . . . . ammas.

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Conjunction or Prevention which was prior to this nativity. Then you will examine the planet which is strongest of all ofthe others in the aforesaid places or in some of them, and you will see whether there is only one planet, or two or three. If there is only one planet and it is cadent from the Ascendant or merely from the angles, and there is one of the malefics with it in the same degree impeding that planet or the degree of the Ascendant is impeded in this manner, to wit, there is in this degree one of the malefics which does not have any dignity in that degree, or a malefic aspects the degree from the square aspect or from the opposition aspect, this signifies that the native will die before he takes any nourishment. You should speak likewise if the degrees in which the luminaries are [located] are impeded. But Ptolemy seems1 to have thought something different from that which the other sages thought although not contrary. For it seemed to him that if that luminary who had the authority and the degree of the Ascendant were impeded, and the lords o f t h e degrees in which the luminaries were [located] receded from the angles, the native will not partake of anything until he dies. And he said that the time of this will be when the luminaries come to the malefic. Morever, other ancient ones have said that if all three o f t h e lords ofthe triplicity recede from the angles, and the luminaries and their lords recede [from the angles], and the Conjunction or Prevention and its lord recedes [from the angles], then the native will not partake of anything until he dies. Or the native will not be a human being, or it will be [one] of those childbirths which are born with some unnatural signs like those who have more limbs than they ought, or who lack limbs, or who have them transposed just as I myself have seen many times. Some of these lacked2 arms, also some [lacked] hands, some feet, some legs; some had their knees backwards, some lacked eyes; and I have seen one who had three arms, and another who had a hip and leg in place of an arm. [And I saw] another who had no anus, and there was a certain foolish lay surgeon who wanted to make one for him. And the surgeon was so foolish that he perforated the child below with some kind of knife 3 and so killed the child. Also, likewise in my time there was a kind of monster which was two human beings from the middle up and from thence down only one; and one individual had one head from thence down below there were two bodies. Or the native will be of those who are born with some brute as sometimes happens such [being born along] with a monkey 4 or a cat5 or the like; or the woman may give birth to a monstrous entity; or the native himself will be a brute animal. But if it is so and the aforesaid significators are cadent as has been described and one o f t h e malefics impedes the lord o f t h e Ascendant, or the Moon, or the Almuten of 6 the aforesaid places, or the Almuten itself should be a malefic, the native will be an unbending animal of the forest not desiring to be associated with other animals and especially [not] with men such as a wolf or the like. But if the benefics and malefics should rule and especially if there is some dignity for Mercury in these places, the native will one of those [animals] which are associated with human beings (as Omar says) such as dogs and the like. And my mother (who 1

Perfect tense in the original. Reading carebant for carebunt. cum quodam ferro. Or ape. musipula. This is apparently a variant of muscipula which means 'mouse-trap'. Robert Zoller has translated this as 'cat'. This seems plausible, but we cannot confirm this as the word is not documented as meaning 'cat' in any of our sources. super. Literally'over'. . , ,


seemed an honest enough woman) said to me that in her time she had seen a woman who gave birth to a cat. Concerning the Second Differentia or Definition The second differentia or definition is thus; you should examine the degree of the Ascendant and the other angles and their lords, also the degrees of the luminaries and their lords and the lords of their triplicity according to whether the nativity is diurnal or nocturnal, also the lords of the triplicity ofthe Ascendant, and the Part of Fortune, and the Conjunction or Prevention which was before the nativity, and the lords of the triplicity in which these fall, also at Jupiter and Venus; and you should see the planet which is strongest in these places on account of the number of dignities, which is called the Almudebit; if it is cadent from the angles and one of the malefics rales them,1 and there is some longitude between the Almuten and the malefic, this signifies that the native will take some nourishment for himself and may live until that Almuten arrives at the malefic either [coming] to it according to the body or by aspect which should happen to it by degree according to degree; for then this signifies that the native will perish after so many days, months, or years. If the malefic is impeded in an angle and in a fixed sign, there will be years according to the quantity ofthe distance in degrees between the Almuten and the malefic. But if it is in a succedent house and common sign, there will be months. But if it is in a cadent house and in a moveable sign, there will be days. And if it is in an angle and a common sign, this will take away a sixth part of those years. But if it should be in succedent house and a moveable sign, it will take away a quarter part of those months. And if it should be in a cadent house and a moveable sign, it will take away a third part of those days. But if there should be a fortune in the place of a malefic and this should be in a cadent house and in a common sign, it extends those days by a sixth part. But if it should be in a cadent house and fixed sign, it extends these by a quarter part. And if it should be in cadent house in a moveable sign, it extends these by a third part. You should say the same concerning the Ascendant degree and likewise concering the degree in which the Moon is [located] if it is being joined with a malefic. And if all or most of these should fall cadent from the the angles, the native will taste of food but will also not be reared. But if any of the lords ofthe triplicity ofthe Ascendant should be on the cusp ofthe angle ofthe Ascendant, or the tenth, 11th, or 5 th, or Jupiter or Venus should be there free from impediments or from malefics, it signifies rearing but a determinate one, to wit, accept [this] according to the other testimonies which signify rearing whether the future is long or short. And if the aforesaid significators are impeded, examine the lords of the triplicities of the Part of Fortune and judge according to their state of being, and accordingly as the Sun aspects the Part. You should say the same concerning the triplicity lords ofthe Conjunction or Prevention. You will also be able to say the same if the Moon is besieged by two malefics of which one is in the first house and the other is in the seventh seeing that the native's life will be short. When These Things Will Happen. In order to know the time or hour when these things should come to pass, one must direct the degree of the Ascendant to the body, the square or the opposition aspect of the impeding malefic, namely,

1

240

Either there is a textual error here or the malefic has rulership of the angles not the Almudebit.

'


by giving a day, month, or year to each degree accordingly as they signify days, months, or years. If then the native passes beyond one year, you will consider afterward according to profections, namely, giving one year for every thirty degrees (according to equal degrees), a month for two degrees and 30 minutes, and a day for every 5 minutes, and an hour for every 12 seconds [of arc]. When the number is finished, then the native will die. And Omar said: also, in that time look at whether certain fortunes are in the angles or in the best places according to their dignities, or at the planet which is most dignified in the degree of the Ascendant and the Part of Fortune because according the quantity of its strength or weakness this signifies that the life of the native will attain to years, months, or days according to the granting of that planet of its lesser years. And he said that perhaps they will be days (according to what Dorotheus thinks) that if the lords of the triplicity of the Ascendant (to wit, the first, second, and third) are cadent, the native will not be reared. And [this is] especially [so], if Saturn is in an angle in nocturnal nativities, or Mars in diurnal ones. And hour of that death will be when the profection of another year comes the angles. [This will be so] because, if a malefic is in an angle, when the year comes to any one ofthe angles (because the light ofthe square aspect of a malefic would be in that angle), if the native did not die in the first year, at this time the malefic 1 does what is proper to it. And he said that also in the Book of Similitudes, it is thought that if there are two Almutens and one of these is impeded, the native will die and the other will not be sufficient [to prevent this]. [It is] likewise if there are three Almutens and one of these is impeded, even though the other two are strong because the native will endure but life will not be prolonged for him. Also, if there are four, and one or two should be impeded, and the others are useful, the child will abide longer, but his life will not be long. However, if three are impeded even though the other is strong, the native will not live unless a strong fortune aspects the significator of that nativity, and it is more so if the Moon is impeded and not received. However, if the Moon is free [from impediment] and received, it signifies the extension of life in respect to its brevity. The Third Differentia or Definition But the third differentia or definition is such that there is no Hyleg and no Alcochoden from the nativity, but the lord of the Ascendant, and the luminaries, and the lords ofthe houses in which these are [located] are free from the impediments described previously (namely retrogradation, the bodily joining together of malefics, or their square or opposition aspect) and from the lords o f t h e houses in which the malefics are [located], even if they are cadent from the angles or from the Ascendant or they are impeded in the angles, this signifies a space of time for the native in the world and [it signifies] his being reared. But his life will not be prolonged. Hardly ever will it happen that it will be prolonged beyond twelve years but he will die before that according to the quantity of degrees which are between the lord o f t h e Ascendant and the angle from which it is cadent.2 And Omar of Tiberias said that if a nativity is as we have described, we will put off speaking about such a nativity until the Ascendant should reach one circle of twelve years, to wit, at one year for each sign and this [is so] because ofthe misfortune ofthe significators. And he said that as often as the circling ofthe Ascendant comes to the bodies of malefics, or the square or opposition aspect of any of these, one

1

Actually, it is not clear whether the subject of this last clause is the malefic or the native, but logic favors the malefic. 2 For some reason this verb is plural in the text.


will be afraid for the native until the Ascendant has run through one circle. And he said that if it should pass beyond one circle, we will direct for the native at one year for each degree by means of the Ascensions ofthe region in which that birth was [located] until it should reach the malefics as was described in the other differentia. Concerning the Fourth Differentia or Definition

-

However, the fourth differentia or definition is such that there is a Hyleg and an Alcochoden for the native and the significators which were described previously are free [from impediment] (to wit, the degree of the Ascendant, and its lord, and the lords ofthe triplicity of the degree of the Ascendant, and the other angles and their lords, and the degrees o f t h e luminaries and their lords, and Jupiter and Venus, and the lords of the houses in which they are [located], and the diurnal and nocturnal planets according to whether the nativity is diurnal or nocturnal, and the Part of Fortune and its lord, likewise the lord of the Conjunction or Prevention which was before the nativity and the planet which is the Almuten in these places).

242 '


Appendix V — Tables of Special Degrees from the Opusculum. Canon XXXVII. Promptly Understanding the Decans ofthe Signs, the Degrees Masculine and Feminine, Degrees Dark, Smokey, Lucid and Void, Likewise Degrees Deep, Azemene r • and Fortunate.

f Index

243

Appendix VI — Similitude from the Opusculum. Canon XIX. Whether or not a Planet is in Its Similitude, Which they Call Hayz. Hayz, or the similitude of planet is when a diurnal planet is above the earth in the daytime, or below the earth in the night, and a nocturnal planet below the earth in the daytime, or in the night above the earth.

Or also [a planet is in its similitude when] a masculine planet is found in a masculine sign and quarter, and is oriental, or a feminine planet is found in a feminine sign and quarter and is occidental.

In this manner it happens sometimes that a planet is three times in its own Hayz; first, according to the time of day [whether the planet] is above or below the earth; second, according to the masculinity or femininity of the sign; third, according to masculine or feminine quadrants, which 244

Appendix VI — Similitude from the Opusculum 24 5

according to others is called conformity of quadrant. However, it must be noted that Mercury is sometimes diurnal and sometimes nocturnal, now masculine, then feminine, according to its configuration with planets, or according to the nature of the sign in which it is found if is not conjunct or configured by another planet, which you should note well.

261 Appendix— VI Similitude from the Opusculum

24 5

Appendix VII - The Table of Essential Dignities as Given in the Opusculum Note: The essential dignities or fortitudes as given by Schoener are quite characteristic of 16th German Astrology but is rather different than anything previous, especially the triplicity rulers.

5

246

Appendix VII - Table of Essential Dignities

Appendix VIII - Dustoria or Ductoria, as Described in the Opusculum Canon XX. To Recognize Ductoria 1 and That Which is Called Security. [This is a condition] when a planet is in its Hayz and in an angle, and the Luminary o f t h e Time is in an angle away from it besides the opposition, that is, in quadratures, so that a planet in the daytime is oriental of the Sun, and in the night occidental of the Moon. Thus it is necessary that in the daytime it is in the tenth sign from the Sun and in the night in the fourth sign from the Moon, as thus:

1

In other authors this word is dustoria.

Appendix VIII - Dustoria or Ductoria

247

248

Appendix VIII - Dustoria or Ductoria 248

Johannes Schoener is not very well known to contemporary English speaking astrologers, but was in fact quite an important figure in both the history of Astrology and Astronomy. He was one of a group of astrologer-scholars who came together in Nuremberg, Germany at the end of the 15th and beginning of the 16th centuries. Schoener was one of those who urged Copernicus to publish his work on heliocentric astronomy. As a result when the Swiss scholar Rhaeticus issued a short introduction to Copernicus' work, the Narratio Prima, (Danzig, 1540), it was in the form of a long open letter to Schoener. For this reason and for his work in spreading the works of Regiomontanus, Schoener stands as a shining example, along with Regiomontanus, of astrologers at the forefront of intellectual progress before the great paradigm shift of the so-called Enlightenment turned our art into "superstition". Schoener's Three Books on the Judgment of Nativities is most useful because o f t h e pool of knowledge it represents, the early'reformers" of Astrology were motivated in large part by ideological considerations, purging the "pure" Greek art of Astrology of its Arabic additions. Then as Astrology went into decline, the later "reformers" were too ignorant to make decent evaluations o f t h e traditions that they were confronted with. This text of Schoener's predates both "reforms". It is a complete view of the techniques of Medieval Natal Astrology at its height of complexity and development. Robert S. Hand

P.O. Box 2008 Reston, VA 20195

Astrology

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