Venus, or, should Venus herself be harmoniously configurated with the
Moon, either by the sextile, the trine, or the conjunction, the mother
will live long.
If, however, Mars be succedent to the Moon and Venus, or in quartile
or opposition to them, or, if Saturn be similarly aspected to the Moon
only, and both of them be void of course or retrograde, or cadent,
adverse accidents and disease will attend the mother; should they, on
the other hand, be swift in motion and placed in angles, they portend
that her life will be short, or grievously afflicted. Their position
in the oriental angles, or succedent houses, particularly denotes
the shortness of her life; and, in those which are occidental, her
affliction. In the same manner, should Mars be thus aspected to the
Moon (and should that luminary at the same time be oriental), the
mother’s sudden death, or some injury in her face or eyes, will be
produced: and, if the Moon be then occidental, death will be occasioned
by miscarriage in parturition, by inflammation, or by wounds. Such are
the effects which ensue from these aspects made by Mars to the Moon;
but, should he make them to Venus, death will then take place from
fever, some latent disease, or sudden sickness. Saturn’s aspect[125]
to the Moon, when she is oriental, inflicts on the mother disease
and death from extreme colds, or fevers; but, should the Moon be
occidental, the danger arises from affections of the womb, or from
consumption.
In the investigation of all these circumstances, it is highly essential
that the properties of the signs, in which are situated the stars
actuating the influence, should be also taken into consideration; and
that, by day, the Sun and Venus should be principally observed; and by
night, Saturn and the Moon.
If, however, after due attention has been paid to the foregoing
points, a more specific inquiry still be demanded, it will then become
necessary to assume the place allotted to the naternal or maternal
condition, as the case may be, for an horoscope or ascendant, in order
to pursue the investigation.[126] And by this means, which in this
respect will answer the purpose of a nativity, all other particulars
concerning the parents may be viewed succinctly; according to the
general forms hereinafter given, as adapted for practice and applicable
to all events.
[125] By the quartile or opposition, as before mentioned.
[126] On this passage, Whalley remarks that “Ptolemy teacheth, from
the child’s nativity, to erect schemes for the father and mother, and
thence to give judgment, as if it were their proper nativities; the
rule is this: If the nativity be diurnal, for the father, observe the
degree the Sun is in, in the child’s nativity; and make that the degree
ascending for the father; and conformable to that, order the cusps of
all the other houses. If for the mother, use Venus. But if the nativity
be nocturnal, for the father, take the place of Saturn; and for the
mother, that of the Moon.” Whalley adds, that what in this chapter
hath relation to the parents, is what shall happen to them _after_ the
nativity, and not _before_.
In these and in all other cases, the mode, in which the influences
are commixed, must be carefully kept in view; and it must be observed
whether any particular stars possess, in themselves alone, the
operative cause, or whether others share dominion with them; and it is
then to be seen which among them all are more powerful, and which of
them take the lead in establishing the event: so that due inference may
be drawn agreeably to their several natures. And should the several
stars, which may happen to be combined in dominion, be also equal in
power, the diversity of their several natures, and the admixture of
qualities thence arising, must then be taken into consideration; and,
by fairly weighing this various admixture, the nature and quality of
the future event may be apprehended.
Stars, posited separately or at a distance from each other, distribute,
at their appropriate times and periods, the events operated by each:
thus the earlier events are brought about by stars which are more
oriental than others, and the latter events by those which are more
occidental. For it is indispensably requisite that the star, under the
influence of which some particular event is expected to happen, should
be originally[127] connected with the place to which the inquiry,
concerning that event, is allotted; and, if such connection should not
have existed, no effect of any importance can possibly be produced;
because a star does not exercise a vigorous influence, unless it was
fully in communication at the beginning. But, however, the time, at
which the effect will take place, is further regulated by the relative
distance of the star, governing the effect, from the Sun and the angles
of the world, as well as by its primary position of dominion.
[127] Or, at the actual time of nativity.
CHAPTER VI
BROTHERS AND SISTERS
Under this head of inquiry, a general and cursory investigation, only,
can be performed; and an attempt to dive into minute particulars would
be fruitless, and would prove to be merely a vain search after things
not open to discovery.[128]
The place, whence inferences are drawn respecting brothers and sisters,
is to be considered as being applicable only to children of the same
mother, and it is consequently, agreeably to nature, presumed to be the
same as the maternal place; viz. the sign occupying the mid-heaven; or,
by day, that which contains Venus, and, by night, the Moon. This sign
and its succedent are considered as indicative of the mother and her
children, and the same place is therefore properly allotted to brothers
and sisters.
[128] In spite of this declaration of the author, it seems, by
Whalley’s note on this chapter, that Cardan maintained that the
particular circumstances, liable to affect the brothers and sisters,
might be inferred by adopting, as an ascendant, the degree of the
planet holding chief dominion over the place of brethren, and erecting
a scheme thereby; in a mode similar to that allowed by Ptolemy in the
case of the parents.
Hence, provided this place be configurated with the benefics, there
will be several brothers and sisters: the number of them depending upon
the number and positions of such benefic stars, whether in bicorporeal
signs, or in signs of single form.
If, however, the malefics should be in elevation over this place, or
be hostilely situated in opposition thereto, the brothers and sisters
will then be few in number; and this fewness especially follows when
the malefics may surround the Sun. Should the hostile configuration
be presented from the other angles,[129] and, particularly, if from
the ascendant, Saturn will then represent the elder born; and Mars,
by inflicting death, will diminish the total number of brothers and
sisters.[130]
Again, should the stars, which promise brethren, be favourably
circumstanced as to their cosmical position, the brethren will be
eminent and illustrious; but humble and obscure, if the cosmical
position be of an adverse nature. If, also, the malefic stars should be
in elevation over those which give brethren, the life of the brethren
will then be only of short duration.
Stars, constituted masculinely, represent brothers; those femininely,
sisters. The more oriental stars likewise represent the elder born; and
those which are more occidental, the younger.
Moreover, should the stars, which give brethren, be harmoniously
configurated with that one which has dominion of the sign allotted to
brethren, the brethren will be mutually friendly and affectionate; and,
if an harmonious configuration be also extended, by the same planets,
to the part of fortune, the brethren will live together in communion.
But, if the stars, which give brethren, should, on the contrary, be
in situations unconnected with each other, or be in opposition, the
brethren will then live at variance, mutually practising enmity and
fraud.
[129] That is to say, from the angles in quartile (and therefore
hostile also) to the mid-heaven.
[130] The text does not show whether it be necessary that Saturn and
Mars should _both_ be in the ascendant, in order to produce the effect
described; nor whether the same effect would not follow, if one of them
should be in the ascendant, and the other in the occidental angle, or
even in some other position.
CHAPTER VII
MALE OR FEMALE
After the indications which regard brothers and sisters have been
investigated by the foregoing rules, consonant with nature and reason,
the actual native, or the person to whom the scheme of nativity is
specially appropriated, demands attention; and the first and most
obvious inquiry is whether the said native will be male or female.
The consideration of this question rests not on a single basis, nor
can it be pursued in one sole direction only: it depends, on the
contrary, upon the several situations of the two luminaries and the
ascendant, and upon such planets as possess any prerogatives in the
places of those situations; and all these circumstances should be
specially observed at the time of conception, and, in a general manner
also, at that of birth.
Observation of the said three places, and of the mode in which the
planets ruling them may be constituted, is wholly indispensable:
it must be seen whether all, or most of them, may be constituted
masculinely or femininely; and prediction must, of course, be regulated
in conformity with their disposition, so observed; as tending to
produce a male or female birth.
The masculine or feminine nature of the stars is to be distinguished
in the manner already pointed out in the commencement of this
treatise.[131] For instance, by the nature of the signs in which they
are situated, by their relative position to each other, and also
by their position towards the earth; as when in the east, they are
masculinely disposed, and, when in the west, femininely. Their relative
position to the Sun also affords guidance in distinguishing them;
since, if they should be matutine, they are considered to signify the
male gender; and if vespertine, the female. Thus, from the sex chiefly
prevalent, as observed by these rules, that of the native may be
rationally inferred.
[131] _Vide_ Chapter VI, Book I.
CHAPTER VIII
TWINS
With respect to the probability of the birth of twins, or a greater
number at once, the same places must be observed, as those mentioned in
the preceding chapter; that is to say, the places of both luminaries
and the ascendant.
When two, or all three, of the said places may be situated in
bicorporeal signs, births of this kind will occur, in consequence
of the combination which then arises; especially, provided all
the planets, which control those places, should also be similarly
circumstanced: or although only some of them be posited in bicorporeal
signs, while the rest may be placed by two or more together. Because
even more than twins will be born, in a case wherein all the ruling
places may be in bicorporeal signs, most of the planets being, at the
same time, posited in the same way, and configurated with them. The
number of children, however, to be produced at the birth, is to be
inferred from the planet which exercises the right of determining the
number[132]: and the sex or sexes are to be predicted by means of the
planets in configuration with the Sun, Moon, and ascendant.
[132] The planet here alluded to, seems to be that which may be
connected with most of the ruling places.
And, should the position of the heavens be arranged so that the angle
of the mid-heaven, and not that of the ascendant, may be connected with
the luminaries, there will, in that case, be produced, almost always,
twins; and sometimes even more.
To speak, however, more particularly, three males will be born, as in
the nativity of the Anactores,[133] when Saturn, Jupiter, and Mars may
be configurated with the places before appointed, in bicorporeal signs;
and three females, as in the nativity of the Graces, when Venus and the
Moon, with Mercury femininely constituted, may be configurated in like
manner. When Saturn, Jupiter, and Venus may be configurated, two males
and one female will be born; as in the nativity of the Dioscuri[134];
and, when Venus, the Moon, and Mars may be so configurated, two females
and one male; as in the nativity of Ceres, Core, and Liber.[135]
In cases of this kind, however, it most usually happens that the
conception has not been complete, and that the children are born with
some remarkable imperfections or deformities. And, in some instances,
owing to a certain concurrence of events, these numerous productions
are quite extraordinary and amazing.
[133] I have looked in many other books for this word “_Anactores_”
(plural of ανακτωρ), as designating three particular individuals born
at the same birth; for which signification it is here used by Ptolemy;
but my search has been in vain. Cicero has, however, written a passage,
in which a word, very nearly resembling it, occurs, and which would
seem to relate to the very persons alluded to by Ptolemy: viz. “The
godship of the Dioscuri was established in various modes among the
Greeks, and applied to various persons. One set consisted of three
persons, who were styled at Athens the _Anactes_, and were the sons of
Jupiter, the most ancient king, and Proserpine; their several names
were Tritopatreus, Eubuleus and Dionysius.” _De Nat. Deor._, lib. 3,
cap. 21.
[134] This is the second set of the Dioscuri, as stated by Cicero: they
were the children of the third, or Cretan Jupiter (the son of Saturn)
and Leda; their names were Castor, Pollux, and Helena. Helena, however,
is not mentioned by Cicero.
[135] Core is a name of Proserpine; Liber, of Bacchus. And, although
the mention here made of Ceres, Proserpine and Bacchus, as being the
offspring of one and the same birth, does not accord with the usual
notion of the genealogy of these divinities, it seems that Ptolemy did
not so represent them without some reason. For, in cap. 24, lib. 2, _De
Nat. Deor._, Cicero speaks of Liber as having been deified conjointly
with Ceres and Libera (another name of Proserpine); and adds, that “it
may be understood, from the rites and mysteries of the worship, how the
deification took place.” It appears also, by Davies’s notes on Cicero,
that Livy and Tacitus both speak of the copartnership in divinity
exercised by Liber, Libera and Ceres. There is not, however, any
occasion at present to dive deeper into the question of the generation
of these deities; for our author has advertised to them only to point
out that so many males or females will be produced at one birth, under
certain configurations of the stars.
CHAPTER IX
MONSTROUS OR DEFECTIVE BIRTHS
The same places, as those pointed out in the two chapters last
preceding, are again to be considered, in inquiring into the
probability of a monstrous or defective birth. For it will be found
that, at a birth of this description, the luminaries are either cadent
from the ascendant, or else not in any manner configurated with it;
while, at the same time, the angles[136] are occupied by the malefics.
It therefore becomes necessary, when such a position of the heavens may
occur at the time of birth, to observe forthwith the preceding new or
full Moon[137] and its ruler; as well as the rulers of the luminaries
at the said time of birth. For, if all the places, in which the rulers
of the luminaries, and in which the Moon herself and Mercury may be
situated, at the birth, or, if most of those places should be totally
inconjunct and unconnected with the places of the said preceding new
or full Moon and its ruler, the birth will then be monstrous. And if
it should be further found, in addition to this absence of connection,
that the luminaries may be also posited in quadrupedal or bestial
signs, and the two malefics in angles, the birth will in that case not
be human. And should the luminaries, when so circumstanced, be not at
all supported by any benefic planet, but only by malefics, the creature
born will be wholly indocile, wild, and of evil nature: if, however,
they should receive support from Jupiter or Venus, the offspring
will then be like that of dogs or cats, or other creatures held in
religious veneration and used in worship[138]: but, if Mercury support
the luminaries, it will resemble that of fowls, oxen, or swine, or, of
other animals adapted to the service of mankind.
[136] Whalley says here, “chiefly the ascendant and mid-heaven.”
[137] Whichever might have been nearer in time.
[138] It is perhaps superfluous to mention that the two kinds of
animals here named (as well as many others) were venerated by the
Ægyptians.
When the luminaries may be in signs of human shape, while other
circumstances in the scheme of the nativity may exist as before
described, the creature born will then be human, or will partake of
human nature, although it will still be defective in some peculiar
quality. And, in order to ascertain the nature of that defect, the
shape and form of the signs found on the angles occupied by the
malefics, as well as of those wherein the luminaries are situated,
must be taken into consideration: and, if in this instance also,
no benefic planet should lend support to any one of the prescribed
places, the offspring produced will be utterly void of reason, and
indeed indefinable.[139] If, however, it should happen, that Jupiter or
Venus give support, the defect will be veiled by a specious outward
appearance, similar to that of hermaphrodites, and of those persons
called Harpocratiaci,[140] or others of like imperfections. And should
Mercury also give support, in addition to that of Jupiter or Venus, the
offspring will then become an interpreter of oracles and divinations;
but, if Mercury support alone, it will be deaf and dumb,[141] although
clever and ingenious in its intellect.
[139] The Greek says “enigmatical.”
[140] One Latin translation has rendered this word “stammerers”; and,
as Harpocrates was the god of silence, Ptolemy has probably used the
epithet to signify defect of speech.
[141] “Dumb.” The Greek is οδοντων εςερημενον, “_deprived of teeth_,”
and Allatius has so translated it: but other translations render these
words by _dumb_, which, considering the nature of Mercury, seems their
preferable signification.
CHAPTER X
CHILDREN NOT REARED
The question which now remains to be considered, in order to complete
the investigation of circumstances taking place simultaneously with the
nativity, or immediately consequent thereon, is, whether the child,
then born, will or will not be reared.
This inquiry is to be handled distinctly from that regarding the
duration of life, although there is an apparent connection between
them. The questions themselves are, indeed, similar; for it is much
the same thing to inquire whether the child will be nurtured, or
how long it will live; and the only distinction, between these two
questions, arises from the different modes in which they are treated.
For instance, the inquiry into the duration of life is to be pursued
only in cases wherein there is allotted to the native some space of
time, not less in duration than a solar period; that is to say, a year.
Therefore, since time is also measured by smaller portions, such as
months, days, and hours, and since the question, whether the native
will or will not be reared, belongs to cases wherein some exuberance
of evil influence threatens speedy destruction, and where life is not
likely to endure throughout a whole year, the inquiry into the duration
of life must consequently involve a more multifarious consideration,
than that which relates to rearing; which may be at once disposed of,
in a more general and summary manner.
Thus, if either of the two luminaries be in an angle, and one of the
malefics be either in conjunction with that luminary, or else distant
in longitude from each luminary, in an exactly equal space; so as to
form the point of junction of two equal sides of a triangle, of which
sides the two luminaries form the extremities, while, at the same
time, no benefic star may partake in the configuration, and while the
rulers of the luminaries may be also posited in places belonging to,
or controlled by, the malefics; the child, then born, will not be
susceptible of nurture, but will immediately perish.
Should the configuration, made between the malefic planet and the
luminaries, not exist precisely in the mode just mentioned; that
is to say, should the said planet not be equally distant from both
luminaries, so as to form the point of junction of two equal sides of a
triangle; yet should it then happen that the rays of two malefics may
nearly approach the places of the two luminaries, casting an injurious
influence either on both, or only one of them, and if both the said
malefics be together succedent, or in opposition, to the luminaries,
or if one of them be succedent, and the other in opposition, or even
if only one may particularly afflict one of the luminaries, then, in
any such case, no duration of life will be allotted to the child: for
the supremacy of the power of the malefics extinguishes the influence
favourable to human nature, and tending to prolong existence.
Mars is exceedingly pernicious when succedent to the Sun, and Saturn
when succedent to the Moon. But a converse effect takes place when
either of these planets may be in opposition to the Sun or Moon, or in
elevation above them; for the Sun will then be afflicted by Saturn, and
the Moon by Mars; and especially so, provided the said planets should
have local prerogatives in the signs containing the luminaries, or
in the sign on the ascendant. And, should a double opposition exist,
by the circumstance of the luminaries being placed in two opposite
angles, and by the two malefics being each so posited as to be equally
distant from each luminary, the child will be born almost, if not
quite, dead. Nevertheless, if the luminaries should be separating from,
or be otherwise configurated with benefic planets, whose rays may be
projected to parts preceding the said luminaries, the child will then
live as many days, or hours, as there are degrees, numbered between the
prorogator[142] and the nearest malefic.
[142] A prorogator is either a luminary, planet, or a certain degree
of the zodiac, which determines the duration of life, or the time of
the accomplishment of any event: it is hereafter fully treated of in
the 13th Chapter of this Book; which shows that, in the instance now
mentioned, it would be a luminary, either in the ascendant, or in the
mid-heaven.
If malefics should cast their rays to parts preceding the luminaries,
and benefics to parts following them, the child will be abandoned at
its birth; but will afterwards meet with adoption, and will live. Yet,
if the malefics should be in elevation above those benefics which
are thus configurated, the child, so adopted, will lead a life of
misery and servitude: if, on the contrary, the benefics should be in
elevation, then whoever may adopt the deserted child will supply the
place of its parents. And, provided a benefic planet should either
ascend with, or near in succession to the Moon, or be applying to her,
and one of the malefics be occidental, the child’s own parents will, in
that case, take it again under their protection.
Rules similar to the foregoing are to be observed, when more than
one child is born; for, if any one of those planets, which may be
configurated towards the production of two, or even more children,
should be under the west, the children will be born half dead, or
deformed, and imperfect in body. And, if the planet so situated should
also be beneath the malefics, the children will not be susceptible of
nurture, or their life will be of the shortest span.
CHAPTER XI
THE DURATION OF LIFE
Of all events whatsoever, which take place after birth, the most
essential is the continuance of life: and as it is, of course, useless
to consider, in cases wherein the life of a child does not extend to
the period of one year, what other events contingent on its birth might
otherwise have subsequently happened, the inquiry into the duration of
life consequently takes precedence of all other questions, as to the
events subsequent to the birth.
The discussion of this inquiry is by no means simple, nor easy of
execution; it is conducted in a diversified process, by means of the
governance of the ruling places. And the method now about to be laid
down seems, of all others, the most consonant with reason, and with
nature: because the influence of the prorogatory places, as well as
of the rulers of those places, and the disposal of the anæretic[143]
places or stars, perform the whole operation of regulating the duration
of life. Each of these influences is to be distinguished in the mode
pointed out in the chapters immediately ensuing.
[143] The epithet _anæretic_ is a term of art, adopted from the Greek,
signifying fatal, or destructive.
CHAPTER XII
THE PROROGATORY PLACES
Firstly, those places, only, are to be deemed prorogatory, to which the
future assumption of the dominion of prorogation exclusively belongs.
These several places are the sign on the angle of the ascendant,
from the fifth degree above the horizon, to the twenty-fifth degree
below it; the thirty degrees in dexter sextile thereto, constituting
the eleventh house, called the Good Dæmon; also the thirty degrees
in dexter quartile, forming the mid-heaven above the earth; those in
dexter trine making the ninth house, called God; and lastly, those in
opposition, belonging to the angle of the west.
Secondly, among these places, the degrees which constitute the
mid-heaven are entitled to preference, as being of a more potent and
paramount influence: the degrees in the ascendant are next in virtue;
then the degrees in the eleventh house succedent to the mid-heaven;
then those in the angle of the west; and, lastly, those in the ninth
house, which precedes the mid-heaven.
No degrees under the earth are, in any manner, eligible to the dominion
now in question; except such only as enter into light actually above
the succedent, or, in other words, with the ascendant. And any sign,
although it may be above the earth, is still incompetent to partake in
this dominion, if it be inconjunct with the ascendant: hence the sign
which precedes the ascendant, and constitutes the twelfth house (called
that of the Evil Dæmon), is incompetent; and not only for the above
reason, but also because it is cadent, and because the beams cast by
the stars posited therein, towards the earth, are impaired by the thick
and dark exhalations arising from the earth’s vapours, which produce an
unnatural colour and magnitude in the appearance of stars so posited,
confusing, and in some measure annihilating, their beams.
Thus far with regard to the places of prorogation.
CHAPTER XIII
THE NUMBER OF PROROGATORS, AND ALSO THE PART OF FORTUNE
After due attention has been given to the instructions in the preceding
chapter, the Sun, the Moon, the Ascendant, and the part of Fortune, are
to be considered as the four principally liable to be elected to the
office of prorogator; and their positions, together with those of such
planets as rule in the places of their positions, are to be observed.
The part of Fortune is ascertained by computing the number of degrees
between the Sun and the Moon; and it is placed at an equal number of
degrees distant from the ascendant, in the order of the signs. It is
in all cases, both by night and day, to be so computed and set down,
that the Moon may hold with it the same relation as that which the Sun
may hold with the ascendant; and it thus becomes, as it were, a lunar
horoscope or ascendant.[144]
[144] The Latin translation, printed at Perugio in 1646, has here the
following passage in addition: “But it must be seen which luminary may
follow the other in the succession of the signs; for if the Moon should
so follow the Sun, the part of Fortune is also to be numbered from the
horoscope or ascendant, _according_ to the succession of the signs. But
if the Moon precede the Sun, the part of Fortune must be numbered from
the ascendant, _contrary_ to the succession of the signs.”
There is a long dissertation on the part of Fortune, in Cooper’s
Placidus, from pp. 308 to 318; and, among the directions there given
for computing its situation, the following seem the most accurate and
simple: viz. “In the diurnal geniture, the Sun’s true distance from
the east is to be added to the Moon’s right ascension, and in the
nocturnal, subtracted; for the number thence arising will be the place
and right ascension of the part of Fortune: and it always has the same
declination with the Moon, both in number and name, wherever it is
found. Again, let the Sun’s oblique ascension, taken in the ascendant,
be subtracted always from the oblique ascendant of the ascendant, as
well in the day as in the night, and the remaining difference be added
to the Moon’s right ascension; the sum will be the right ascension
of the part of Fortune, which will have the Moon’s declination.” It
is shown also by this dissertation, that the situation of the part
of Fortune must be necessarily confined to the lunar parallels;
that it can but rarely be in the ecliptic; and that its latitude is
ever varying. Cooper also adds, from Cardan’s Commentaries on the
Tetrabiblos, that “if the Moon is going from the conjunction to the
opposition of the Sun, then the Moon follows the Sun, and the part
of Fortune is always under the Earth, from the ascendant; but if the
Moon has passed the opposition, she goes before the Sun, and the part
of Fortune is before the ascendant, and always above the earth.” This
remark of Cardan’s is, in effect, exactly equivalent to what is stated
in the additional passage inserted in the Perugio Latin translation,
and given above.
In the Primum Mobile of Placidus (Cooper’s translation, p. 45), the
following remark and example are given: “The part of Fortune is placed
according to the Moon’s distance from the Sun; and you must observe
what rays the Moon has to the Sun, for the latter ought to have the
same, and with the same excess or deficiency, as the part of Fortune to
the horoscope. As the Moon is to the Sun, so is the part of Fortune to
the horoscope; and as the Sun is to the horoscope, so is the Moon to
the part of Fortune. So, in the nativity of Charles V, the Moon applies
to the ultimate sextile of the Sun, but with a deficiency of 7° 45′:
I subtract the 7° 45′ from 5° 34′ of Scorpio, the ultimate sextile to
the horoscope, and the part of Fortune is placed in 28° 9′ of Libra.”
N.B.—In this nativity, according to Placidus, the Sun is in the second
house, in 14° 30′ of Pisces: the Moon in the ascendant, in 6° 45′ of
Capricorn; the ascendant is 5° 34′ of Capricorn; and the part Fortune
is in the ninth house, in 28° 9′ of Libra.
Among the candidates for prorogation, as before-mentioned, by day
the Sun is to be preferred, provided he be situated in a prorogatory
place; and, if not, the Moon; but if the Moon, also, should not be so
situated, then that planet is to be elected which may have most claims
to dominion, in reference to the Sun, the antecedent new Moon, and
the ascendant; that is to say, when such planet may be found to have
dominion over any one of the places where these are situated, by at
least three prorogatives, if not more; the whole number being five. If,
however, no planet should be found so circumstanced, the Ascendant is
then to be taken.
By night, the Moon is to be elected as prorogator, provided, in like
manner, she should be in some prorogatory place; and if she be not, the
Sun: if he also be not in any prorogatory place, then that planet which
may have most rights of dominion in reference to the Moon,[145] and
the antecedent full Moon and the part of Fortune. But, if there be no
planet claiming dominion in the mode prescribed, the Ascendant must be
taken, in case a new Moon had last preceded the birth; but, if a full
Moon, the part of Fortune.
If the two luminaries, and also some ruling planet of appropriate
condition, should be each posited in a prorogatory place, then,
provided one luminary may be found to occupy some place more important
and influential than the others, that luminary must be chosen;
but should the ruling planet occupy the stronger place, and have
prorogatives of dominion suitable to the conditions of both luminaries,
the planet must then be preferred to either of them.[146]
[145] According to her position in the scheme of the nativity.
[146] Placidus, in remarking on the nativity of John di Colonna, after
stating his opinion that it is an error to suppose that a malign
influence to the horoscope, when the horoscope has _not_ the primary
signification of life is anæretic, says, that “the order and method
which Ptolemy lays down for the election of a prorogator are quite
absurd, unless life be at the disposal of a sole prime significator
only.” He proves by other arguments also, and by instances of the
fact, that “_one only_ signifies life, elected according to Ptolemy’s
method.” (Cooper’s translation, p. 184.)
CHAPTER XIV
NUMBER OF THE MODES OF PROROGATION
When the prorogator has been determined as above directed, it is also
necessary to take into consideration the two modes of prorogation;
one into succeeding signs, under the projection of rays, as it is
called; and, when the prorogator may be in an oriental place, that is
to say, in any place between the mid-heaven and the ascendant, this
mode only is to be used. The other mode extends into signs preceding
the prorogator, according to what is called horary proportion[147];
and, in cases when the prorogator may be situated in any place receding
from the mid-heaven, or, in other words, between the mid-heaven and the
angle of the west, both modes of prorogation are to be adopted.
[147] “_Horary proportion._” So the Perugio Latin of 1646; the Greek
word, however, is ωριμαιαν, which seems to be compounded of ωρα and
ιμαω; and, if so, the literal signification would be “extraction of
hours.”
It is next to be observed, that certain degrees are anæretic; though,
in the prorogation made into signs preceding, the only degree which
is strictly anæretic is that of the western horizon; and it becomes
so because it obscures the lord of life; while other degrees, of
stars meeting with or testifying to the prorogator, both take away
from and add to the aggregate amount of the prorogation, which would
otherwise continue until the descension or setting of the prorogator.
Of these last-mentioned degrees, however, there are none properly
anæretic; since they are not borne to the prorogatory place, but, on
the contrary, that place is carried to their positions.[148] In this
manner the benefics increase the prorogation, but the malefics diminish
it; and Mercury assists the influence of either party with which he may
be configurated. The amount of the increase or diminution is indicated
by the degree, in which each star, so operating, is exactly situated;
for the number of years will depend upon, and correspond with, the
horary times[149] proper to each degree; and if the birth be by day,
care must be taken to calculate the diurnal horary times; if by night,
the nocturnal. These directions are to be understood as applicable to
instances wherein the degrees in question may be in the ascendant; if
farther advanced, a deduction proportionate to the distance is to be
made, unless they should be on the occidental horizon, in which case
there can be no remainder.
[148] By the apparent motion of the planetary system. On this
passage, Placidus has the following observations: “In directing the
significator to the west, you must consider what stars or mundane rays
are intercepted between the significator and the west; if fortunate,
add their arc to the significator’s arc of direction to the west;
if unfortunate, subtract it from the same, and it will give the arc
of direction, augmented or diminished according to Ptolemy. How
largely and differently authors have spoken of this direction of the
significator to the west, putting various constructions on the words of
Ptolemy, is known to every one. See Cardan in his Commentaries, Maginus
in Prim. Mob. and the Use of Legal Astrology in Physic, c. viii, where
he delivers the sentiments of Naibod. Argol censures wholly this
doctrine of Ptolemy’s, of directing the moderator of life to the west,
as vain and useless; but I say it is worthy of remark, and altogether
comformable to truth; because then the rays and intermediate stars of
the malign only lessen the arc of direction to the west, and do not
destroy life, when, by a right direction, the moderator or life does
not remain at the same time with the malignant planet: for, should this
happen, they kill, without any manner of doubt.” (Cooper’s translation,
pp. 106 and 108.)
[149] “_Horary times._” These are the number of equatorial degrees
which any degree of the zodiac may appear, in a certain latitude on the
earth, to transit in an equatorial hour.
But, in the prorogation made into succeeding signs, the places of the
malefics, Saturn and Mars, are anæretic, whether meeting the prorogator
bodily, or by emission of rays in quartile, from either side, or in
opposition: they are also sometimes anæretic, by a sextile ray, if in a
sign of equal power, obeying or beholding the sign of the prorogator.
And even the mere degree, in signs following, in quartile with the
prorogatory place, as also the degree in sextile, if badly afflicted,
which is sometimes the case in signs of long ascension, and, still
further, the degree in trine, if in signs of short ascension, are all
anæretic: so also is the Sun’s place, should the Moon be prorogatory.
But, although the meetings, which occur in the course of prorogation
thus made, have, respectively, some of them an anæretic, and other a
preservative, power, in consequence of their occurring by means of an
actual transmission to the prorogatory place[150]; yet their anæretic
tendency is not always effectual, but only in cases where the places,
so brought to the prorogatory place, may be badly afflicted. For should
those places be situated within the terms of a benefic, the operation
of their anæretic degree becomes impeded; and it will likewise be
impeded, if either of the benefics should cast a ray in quartile,
trine, or opposition,[151] to the said anæretic degree itself, or to
some other degree near in succession, and not farther distant from it
than twelve degrees, if the benefic be Jupiter; nor than eight, if
Venus: the like impediment will also subsist, if both the prorogator
and its opponent[152] should be bodies,[153] and not have the same
latitude.
[150] By the apparent motion of the planetary system.
[151] In reference to this passage, Placidus, in speaking of the death
of Octavian Vestrius of Rome, has these words: “the Moon is found in a
parallel declination of Mars, and Saturn with the opposition of Mars;
the sextile of Jupiter to the Sun could give no assistance, because
Jupiter is cadent, and the ray sextile is very weak, especially when
it is the principal ray: for which reason, Ptolemy, in the chapter of
Life, when he mentions the planets that are able to save in the courses
of the infortunes, does not name the sextile, but the quartile, trine,
and opposition; because the sextile ray is feeble, particularly when
it is less than 60°: neither could Venus assist, as she was cadent
from the house, and in a sign inimical to the Sun,” &c. (Cooper’s
Translation, p. 286.)
[152] Literally, and perhaps more properly, “its meeter.”
[153] That is to say, orbs, in contradistinction to prorogations made
by aspects or degrees merely.
Therefore, whenever there may be found two or more conflicting
configurations, auxiliary on the one hand, and hostile on the other,
due observation must be made to ascertain which party surpasses the
other, in power as well as in number. The pre-eminence in number will
be, of course, obvious, from the greater number[154] on one side than
on the other; but, for pre-eminence in power, it must be seen whether
the stars, auxiliary or hostile as the case may be, are, on the one
side, in places appropriate to themselves, while they are not so on the
other; and especially whether those on the one side may be oriental,
and those on the other occidental. It is also to be observed, in all
cases, that not any one of such stars, whether hostile or auxiliary,
is to be left out of the present calculation, on account of its casual
position under the sunbeams.[155] This rule must be particularly
attended to, because, even though the Moon be not prorogatory, the
solar place itself becomes anæretic, if shackled by the simultaneous
presence of a malefic, and not restored to freedom of operation by any
benefic.
[154] Of the stars and places brought into configuration.
[155] Whalley’s translation of this passage is in direct contradiction
to the sense: and even that of Allatius, as well as other Latin ones,
are (if strictly correct) confused in their meaning.
The number of years, depending on the distances between the prorogatory
and anæretic places, cannot be always gathered simply and at once
from the ascensional times[156] of each respective degree; but only
in cases when the ascendant itself, or some other specific degree or
body, actually ascending in the oriental horizon, may possess the
prorogation. For, if it be desired to calculate agreeably to nature,
every process of calculation that can be adopted must be directed
to the attainment of one object; that is to say, to ascertain after
how many equatorial times[157] the place of the succeeding body, or
degree, will arrive at the position preoccupied at the birth by the
preceding body, or degree: and, as equatorial time transits equally
both the horizon and the meridian, the places in question[158] must
be considered, in respect of their proportionate distances from both
these; each equatorial degree[159] being taken to signify one solar
year.
In conformity with the foregoing remarks, when it may happen that
the prorogatory and preceding place may be actually on the oriental
horizon, it will be proper to reckon, at once, the ascensional times
which may intervene until the meeting of the degrees; because, after
the same number of equatorial times, the anæreta will arrive at the
prorogatory place; that is to say, at the oriental horizon. Should the
prorogatory place be found on the meridian, the whole number of degrees
by right ascension, in which the whole intercepted arc will transit the
meridian, must then be taken. And if the prorogatory place be on the
occidental horizon, the number of descensions, in which every degree of
the distance will be carried down (or, in other words, the number of
ascensions, in which their opposite degrees will ascend), is in that
case to be reckoned.[160]
[156] “_Ascensional times._” These are, in other words, the number of
degrees of the equator, equivalent to a certain number of zodiacal
degrees, ascending in any particular latitude. They are also otherwise
called the _oblique ascension_ of such zodiacal degrees.
[157] “_Equatorial times_” here signify degrees of the equator, by
which all time is measured.
[158] That is to say, of the preceding and of the succeeding body of
degree.
[159] Which may be intercepted in the arc between them.
[160] This number is that of the oblique descensional times of the
intercepted arc, or of the oblique ascensional times of the arc
opposite to it. The whole of the instructions in this paragraph are
fully exemplified in the following chapter.
When, however, a prorogatory and preceding place may not be situated
on any one of the three aforesaid points, but in some intermediate
station, it must be observed that _other_ times[161] will then bring
the succeeding place to the preceding one; and _not_ the times of
ascension or descension, or transit of the mid-heaven, as above spoken
of. For any places whatever, which have one particular position, on
the same degree, in regard to the horizon and meridian, are alike and
identical. This is the case, for instance, with all places lying on
any one of those semicircles which are drawn through the arcs of the
meridian and horizon; and each of these semicircles (all of which
have position at the same equal distance from each other) marks one
temporal hour[162]; and, as the time occupied in proceeding through the
places[163] above described, and arriving at the same position of the
horizon and meridian, is rendered unequal to and different from the
time of transits in the zodiac; so, also, the transits of other spaces
are made, agreeably to their position, in time again distinct from this.
[161] Or, times to be reckoned in another manner.
[162] On this passage, there has been founded (to use Whalley’s words)
“what we call Mundane Parallels, or parallels in the world. And, as
zodiacal parallels are equal distances from the tropical or equinoctial
circles, so mundane parallels are a like equal distance from the
horizontal or meridianal points or circles. And as zodiacal parallels
are measured by the zodiacal circle, so those mundane parallels
are measured by the diurnal or nocturnal arcs: and just so long as
the Sun or any other planet is, in proceeding from the cusp of the
twelfth House to the cusp of the tenth, the same Sun or other planet
will be in proceeding from the cusp of the tenth to the cusp of the
eighth House. And the distance between Sun-rising and setting, is the
diurnal arc which the meridian cuts in two equal parts. In directions,
these mundane parallels have a twofold consideration: first, simple;
secondly, according to the rapt motion of the earth, or the _primum
mobile_: all which have been largely explained by the learned Monk,
Placidus,” &c. That Author has certainly stated, in one of his Theses,
that “those seats, or parts of the circle, are to be received, in
which the stars, having a different declination, effect equal temporal
hours” (p. 22, Cooper’s Translation), and he has fully exemplified
this principle in other parts of his “Primum Mobile”; but Ptolemy here
speaks only of _one_ of the _semi_circles between the horizon and
meridian, without reference to any other semicircle, corresponding in
distance from the horizon and mid-heaven; and all that he has said on
the subject amounts only to this, that the prorogation is completed
when the succeeding place arrives at the same semicircle on which the
preceding place had been posited.
[163] The ascendant, mid-heaven, and western horizon; as mentioned in
the preceding paragraph.
There is, however, a method by which the proportion of time, occupied
in the progress of a succeeding place to a prorogatory and preceding
place, in whatever position, whether oriental, meridianal, or
occidental, or any other, may be easily calculated. It is as follows:—
When it has been ascertained what degree of the zodiac is on the
mid-heaven, as also which are the preceding and succeeding degrees,
the period of whose meeting is to be calculated, the position of the
preceding degree, and its distance in temporal hours from the meridian,
are next to be noted; because any part of the zodiac, on becoming
distant from the meridian in the same temporal hours, must fall on the
same individual semicircle.[164] For ascertaining this distance, the
number of ascensions, in a right sphere, found in the intermediate
space between the said preceding degree and the mid-heaven, either
above or under the earth, is to be divided by the number of the diurnal
or nocturnal horary times of the said preceding degree: for instance,
if that degree be above the earth, by its diurnal horary times; and, by
its nocturnal, if it be under the earth. It is then to be discovered in
what number of equatorial times the succeeding degree will be distant
from the same meridian, by as many similar temporal hours as those by
which the preceding degree is distant from it. And, to effect this,
the hours in question must be noted, and it must first be observed, by
the right ascensions again, how many equatorial times the succeeding
degree, at its original position, is distant from the degree on the
mid-heaven; and then it must be seen how many equatorial times it will
be distant, on coming to the preceding degree’s distance in temporal
hours from the said mid-heaven: this will be found, by multiplying
those hours by the succeeding degree’s horary times; diurnal, if the
future position be above the earth, and nocturnal if under; and the
difference in amount, of these two distances, in equatorial times, will
present the number of years inquired for.
[164] _Vide_ Note ², p. 95.
CHAPTER XV
EXEMPLIFICATION
In order to exemplify the foregoing instructions, let the first point
of Aries be supposed as the preceding place, and the first point in
Gemini the succeeding; and let the latitude of the country, to which
the operation relates, be such as will cause the longest day to consist
of fourteen hours[165]; and where the horary magnitude of the beginning
of Gemini will be about seventeen equatorial times.[166]
[165] This, in the Northern Hemisphere, would be the latitude of
Alexandria (where Ptolemy flourished), or, in his own words, that of
the 3rd Climate, passing through Lower Egypt, numbered 30° 22′.—_Vide_
extracts from the Tables of the Almagest, inserted in the Appendix.
[166] This is the magnitude of the diurnal temporal hour of the first
point of Gemini in the latitude prescribed.
Let the first point of Aries be first placed on the ascendant, so that
the beginning of Capricorn may be on the mid-heaven above the earth,
and the first point of Gemini be distant from the said mid-heaven
140 equatorial times.[167] Now, since the first point of Aries is
distant six temporal hours from the mid-heaven above the earth, the
times of that distance will be found, by multiplying the said six
hours by the seventeen equatorial times of the horary magnitude of the
first point of Gemini, to be 102.[168] The whole sum of the distance
to the mid-heaven above the earth, is 148 times; and as 148 times
exceed 102 by 46, the succeeding place will consequently devolve into
the preceding place after 46 times (being the amount of the times of
ascension of Aries and Taurus[169]); since, in this instance, the
prorogatory place is established in the ascendant.
In like manner, let the first point of Aries be next placed on the
mid-heaven, culminating; so that the first point of Gemini, in its
first position, may be distant from the said mid-heaven 58 equatorial
times.[170] Now, as it is required to bring the first point of Gemini,
in its second position, to the mid-heaven, the whole distance is to be
reckoned, viz. 58 times, in which Aries and Taurus pass the mid-heaven;
because, again, the prorogatory place was culminating.[171]
In the same way, let the first point of Aries be descending[172]; so
that the beginning of Cancer may occupy the mid-heaven, and the first
point of Gemini precede the mid-heaven at the distance of 32 equatorial
times.[173] Therefore, as the first point of Aries is on the west,
and again distant six temporal hours from the meridian, let these six
hours be multiplied by the seventeen times; which will produce 102,
making the sum of the distance[174] of the first point of Gemini, at
its future descension, from the meridian.[175] But, as the first point
of Gemini, at its first position, was already distant from the meridian
32 times; which number 102 exceed by 70; it will consequently arrive
at its descension after 70 times, the amount of the excess; in which
space Aries and Taurus will have descended, and their opposite signs
Libra and Scorpio arisen.[176]
[167] By right ascension, as shown by the Extract, inserted in the
Appendix, from the Tables of Ascensions in the Almagest. The exact
distance, however, according to that Table, is 147° 44′.
[168] Or rather, according to the Table, 102° 39′.
[169] That is to say, of the oblique ascension, which is here required
to be reckoned; because the prorogatory and preceding place is in the
ascendant. _Vide_ p. 95, and Note ² in p. 94. And the first point
of Gemini, on arriving at the ascendant, will be distant from the
mid-heaven 102° 39′ by right ascension; the 13th degree of Aquarius
being then in culmination in the prescribed latitude. The oblique
ascensions in the latitude 30° 22′ N. are also shown in the extract
referred to in the preceding note: and it thereby appears, that Aries
and Taurus ascend in 45° 5′, instead of 46°.
[170] Or, rather, 57° 44′—by right ascension.—_Vide_ extract above
referred to.
[171] _Vide_ p. 95.
[172] Or on the cusp of the 7th House.
[173] Or, rather, 32° 16′—by right ascension again.—_Vide_ extract as
before.
[174] By right ascension. The amount according to the Table is,
however, 102° 39′, as before stated.
[175] On which the 10th degree of Virgo will then be posited.
[176] By oblique descension and ascension: _Vide_ p. 95.—The Table
shows the amount to be 70° 23′.
Again, let the first point of Aries have another position, not in
any angle,[177] but, for instance, at the distance of three temporal
hours past the meridian; so that the 18th degree of Taurus may be
on the mid-heaven, and the first point of Gemini be approaching the
mid-heaven, at the distance of thirteen equatorial times. The seventeen
times must, therefore, be again multiplied by the three hours, and the
first point of Gemini, at its second position, will be found to be
past the meridian, at the distance of 51 times.[178] The distance of
13 times of the first position and 51 times of the second position are
then both to be taken; and they will produce 64 times. In the former
instances the prorogatory place performed in the same succession; viz.
occupying 46 times in coming to the ascendant, 58 in coming to the
mid-heaven, and 70 in coming to the west; so that the present number of
times, depending on the intermediate position between the mid-heaven
and the west, and being 64, also differs from each of the other
numbers, in proportion to the three hours’ difference of position. For,
in the other cases which proceeded by quadrants,[179] according to the
angles, the times progressively differed by twelve, but, in the present
case of a minor distance of three hours, they differ by six.[180]
[177] In reference to p. 95, and Note ¹ in the same page.
[178] The 18th degree of Cancer being then in culmination.
[179] Or semi-diurnal arcs, each equal to six temporal hours.
[180] The amount of the progressive difference of the times of
prorogation, as here mentioned, is of course only applicable to the
parallel of declination of the first point of Gemini, in the latitude
before quoted. It must necessarily vary in all other parallels of
declination, and also in all other latitudes.
There is, however, another method which may be used, and which is
still more simple; for instance, should the preceding degree be on
the ascendant, the following intermediate times of ascension,[181]
between it and the succeeding degree, may be reckoned; should it be
on the mid-heaven, the times of ascension must be reckoned on a right
sphere; and, if it be on the west, descending, the intermediate times
of descension[182] are to be reckoned. But, should the preceding degree
be between any two of these angles, as, for instance, at the distance
of Aries, just spoken of, the proper times for each angle must first
be considered. And, since the first point of Aries was assigned a
position between the two angles of the mid-heaven and the west, the
proper times of the distances from these angles to the first point of
Gemini[183] would be found to be 58 from the mid-heaven, and 70 from
the west. The distances, in temporal hours, of the preceding degree
from each of these angles, are then to be ascertained; and whatever
proportion these same temporal hours, contained in such distances
between the said preceding degree and each angle, may bear to the
temporal hours of the whole quadrant, the same proportion, out of the
excess of the times of distance of one angle over those of the other,
is either to be added to, or deducted from, the actual number of times
of the respective angles. For instance, in the example before set
forth, 70 times exceed 58 times by 12; and the preceding place was
distant from the angles three equal temporal hours, which are the half
of six, the number belonging to the whole quadrant. Now, three being
the half of six, and 12 being the amount of the excess, the half of 12
is therefore to be taken, giving 6 to be either added to the 58 times,
or subtracted from the 70: thus, in either way, producing 64, the
required number of times.
[181] Oblique ascension.
[182] The times of oblique descension of any arc of the zodiac are
equal to the times of oblique ascension of its opposite arc; as before
explained.
[183] That is to say, at the time of the 1st point of Aries transiting
the cusp of each angle respectively.
If, however, the preceding place should be distant from either angle
two temporal hours, which are the third part of 6, then, in that case,
the third part of 12, the amount of the excess, must be taken, viz.
4: and, if the said two hours be the distance, as calculated from the
mid-heaven, the said 4 times are to be added to the 58 times; but, if
it be the distance from the occidental angle, the 4 times are to be
subtracted from the 70.
In conformity with these rules now laid down, the amount of the times
must necessarily be obtained.[184]
[184] The calculation of time may be greatly facilitated by the use of
a zodiacal planisphere, said to have been invented about thirty years
ago by Mr. Ranger, who died without making his invention public. The
invention consists of a set of instruments perfectly adapted, as far
as relates to the zodiac, for astronomical, as well as astrological,
purposes; and the completeness with which it solves, in the most
intelligible and expeditious manner, all the astronomical problems of
the zodiac, deserves attention. Whether a similar planisphere was known
in the days of Placidus, I am not aware; but it is worthy of remark
that the following words occur in his “Primum Mobile,” and seem almost
to have been predicted of Mr. Ranger’s planisphere:—“If any one would
provide himself with a Ptolemaic planisphere, with the horary circles,
crepuscules, the zodiac’s latitude, and all other things requisite,
it would be of very great service towards foreseeing the aspects.”
(Cooper’s Translation, p. 87.) In the Appendix will be found a plate,
containing diagrams drawn by the instruments in question, which, though
not completely filled up, will show how easily, and, at the same time,
how accurately, the measure of time in directions may be ascertained.
The said diagrams have been adapted to the “exemplification” here given
by Ptolemy; one of them being laid down for the latitude of Alexandria,
and the other for the latitude of southern Britain (51° 30′ N.), with
similar positions of the preceding and succeeding places adverted to in
the text.
The anæretic and critical influences of all meetings or descensions
of prorogators[185] remain to be determined; beginning, in due order,
with such as are accomplished in the shortest time. And whatever else
may happen, by means of any affliction or assistance offered (in the
manner heretofore prescribed) during the actual transit of the meeting,
is also to be decided on, as well as whatever may occur through other
circumstances, arising out of the ingresses taking place at the time:
because, should the places of both the significators be afflicted, and
should the transit of the stars, at the then existing ingress, operate
injuriously on the chief ruling places, it is then altogether probable
that death will ensue;[186] and, even though one of the places[187]
may be disposed favourably to human nature, the crisis will still
be important and perilous; but, if both the places be so disposed
favourably, some debility only, or transient malady, or hurt, will then
happen. It is, however, necessary in these cases, to consider also what
familiarity, or analogy, the peculiar properties of the places, thus
meeting, may bear to the circumstances of the nativity.
In order to obviate the doubts which frequently arise, as to the
particular star or place to which the anæretic dominion ought to be
assigned, all the meetings should be duly contemplated and considered,
each by each; and thus, after considering those chiefly corresponding
with the events already past, and with the future events about to
follow, or with the whole altogether, it will be practicable to found
an observation on the equality or inequality of their influence.
[185] These meetings and descensions are technically termed
“directions.”
[186] On these words Placidus has the following remark: “The
revolutions may possess some virtue, but only according to the
constitution of the stars to the places of the prorogators of the
nativity, and their places of direction, but no farther; as Ptolemy
was of opinion, and briefly expresses himself in his Chapter of Life.
‘Those who are afflicted, both in the places and conclusions of the
years, by the revolution of the stars infecting the principal places,
have reason to expect certain death.’” (Cooper’s Translation, p. 127.)
[187] Of the significators before mentioned.
CHAPTER XVI
THE FORM AND TEMPERAMENT OF THE BODY
The matters affecting and regulating the duration of life have now been
disposed of; and it becomes proper to enter into further particulars,
commencing, in due order, with the figure and conformation of the body;
because Nature forms and moulds the body before she inspires it with a
soul. In fact, the body, in its materiality, is endowed with suitable
constitutional properties begotten with it, and almost apparent from
its very birth; but the soul afterwards, and by degrees, develops the
appropriate qualities which it derives from the primary cause, and
which become known much later than external attributes, and in process
of time only.
In regard to the body, therefore, it is in all cases requisite to
observe the oriental horizon, and to ascertain what planets may preside
or have dominion over it, and also to pay particular attention to the
Moon. For, from both these places,[188] and from their rulers, as
well as from the natural formation and contemperament appertaining to
every species of the human race, and also from the figure ascribed
to those fixed stars which may be co-ascending, the conformation of
the body is to be inferred. The planets possessing dominion have the
chief influence, and the proper qualities of their places co-operate
with them. And, in order to simplify these instructions, and as the
planets are first to be treated of, each planet is individually to be
considered as follows, viz.:
[188] That of the ascendant, and that of the Moon.
Saturn, when oriental, acts on the personal figure by producing a
yellowish complexion and a good constitution; with black and curled
hair, a broad and stout chest, eyes of ordinary quality, and a
proportionate size of body, the temperament of which is compounded
principally of moisture and cold. Should he be occidental, he makes the
personal figure black or dark, thin and small, with scanty hair on the
head; the body without hair, but well shaped; the eyes black or dark;
and the bodily temperament consisting chiefly of dryness and cold.
Jupiter ruling, when oriental, makes the person white or fair, with
a clear complexion, moderate growth of hair, and large eyes, and of
good and dignified stature; the temperament being chiefly of heat and
moisture. When occidental, he still causes a fair complexion, but not
of equal clearness; and he produces long straight hair, with baldness
on the forehead or on the crown of the head; and he then also gives a
middle stature to the body, with a temperament of more moisture.
Mars, ascending, gives a fair ruddiness to the person, with large
size, a healthy constitution, blue or grey eyes, a sturdy figure, and
a moderate growth of hair, with a temperament principally of heat and
dryness. When occidental, he makes the complexion simply ruddy, and the
personal figure of moderate stature, with small eyes; the body without
hair, and the hair of the head light or red, and straight; the bodily
temperament being chiefly dry.
Venus operates in a manner similar to that of Jupiter, but, at the same
time, more becomingly and more gracefully; producing qualities of a
nature more applicable to women and female beauty, such as softness,
juiciness, and greater delicacy. She also peculiarly makes the eyes
beautiful, and renders them of an azure tint.
Mercury, when oriental, makes the personal figure of a yellowish
complexion, and of stature proportionate and well shaped, with small
eyes and a moderate growth of hair; and the bodily temperament is
chiefly hot. If occidental, he gives a complexion white or fair, but
not altogether clear; straight, dark hair, a thin and slight figure,
some squint or defect in the eyes, and a long visage[189] faintly red;
the temperament being chiefly dry.
The Sun and Moon, when configurated with any one of the planets,
also co-operate: the Sun adds a greater nobleness to the figure, and
increases the healthiness of the constitution; and the Moon, especially
when holding or delaying her separation,[190] generally contributes
better proportion and greater delicacy of figure, and greater moisture
of temperament; but, at the same time, her influence in this latter
particular is adapted to the proper ratio of her illumination; as
referred to in the modes of temperament mentioned in the beginning of
this treatise.[191]
Again, should the planets be matutine, and fully conspicuous,[192]
they will cause the body to be large; if in their first station, they
will make it strong and vigorous; if they should precede or be in
advance, it will be disproportionate; if in their second station, it
will be weaker, and, if vespertine, altogether mean and subservient
to evil treatment and oppression. At the same time, the places of
the planets,[193] as has been already said, co-operate especially in
producing the shape of the personal figure, and contribute also towards
the temperament.
[189] The original word is (in the accusative plural) αιγοηους, which
Allatius has rendered, by “_pedibus caprinis_,” _goat-footed_, as if
it were compounded of αιξ capra and πους _pes_; but the preferable
derivation seems to be from αιξ and ωψ _vultus_; meaning “_goat-faced_.”
[190] From any one of the said planets.
[191] _Vide_ Chap. VIII, Book I.
[192] The Greek is ποιουμενοι φασεις; literally “_making apparition_”;
but the subsequent context seems to require the meaning I have adopted.
[193] The parts of the signs in which the planets are posited.
And further, it is the general tendency of the quadrant comprised
between the vernal equinox and the summer tropic to produce good
complexions, advantageous stature, fine constitutions, and fine eyes;
with a temperament abounding in heat and moisture. The quadrant from
the summer tropic to the autumnal equinox tends to produce an ordinary
complexion, proportionate stature, a healthy constitution, large eyes,
a stout person, with curled hair, and a temperament abounding in heat
and dryness. The quadrant from the autumnal equinox to the winter
tropic causes yellowish complexions, slender, thin, and sickly persons,
with a moderate growth of hair, fine eyes, and a temperament abundantly
dry and cold. The other quadrant, from the winter tropic to the vernal
equinox, gives a dark complexion, proper stature, straight hair on the
head and none on the body, a goodly figure, and a temperament abounding
in cold and moisture.
To speak, however, more particularly, all constellations of human
form, both those within and those without the zodiac, act in favour of
giving a handsome shape to the body, and due proportion to the figure;
while those not of human form vary its due proportions, and incline it
towards their own shape; assimilating it, in some measure, to their
own peculiarities, either by enlarging or diminishing its size, by
giving it additional strength or weakness, or by otherwise improving
or disfiguring it. Thus, for example, Leo, Virgo, and Sagittarius
enlarge the person; and Pisces, Cancer, and Capricorn tend to make it
diminutive; and thus, again, the upper and anterior parts of Aries,
Taurus, and Leo increase its strength and their lower and posterior
parts render it weaker: while, on the other hand, Sagittarius, Scorpio,
and Gemini act conversely; for their anterior parts produce greater
debility, and their posterior parts greater vigour. In like manner,
Virgo, Libra, and Sagittarius contribute to render the person handsome
and well-proportioned; and Scorpio, Pisces, and Taurus incline it to be
misshapen and disfigured.
The other constellations[194] also operate on similar principles; and
all these influences it is necessary to bear in mind, in order that the
peculiar properties, observed in their joint temperament, may be so
compounded as to authorize an inference therefrom, concerning the form
and temperament of the body.
[194] For the operative qualities of the other constellations, _vide_
Chapters X and XI, Book I.
CHAPTER XVII
THE HURTS, INJURIES, AND DISEASES OF THE BODY
Next in succession to the foregoing chapter, the circumstances relating
to bodily hurts, injuries, and diseases, claim to be discussed; and
they require to be considered in the following mode.
For the investigation of these circumstances, the two angles on the
horizon, both the ascendant and the western, must in all cases be
remarked; but more especially the western angle and its preceding
house,[195] which is inconjunct with the ascendant. After these angles
have been noted, it must be observed in what manner the malefic planets
may be configurated with them: for, if both the malefics, or even
if one of them, should be stationed bodily on any of the successive
degrees composing the said angles, or be configurated with such degrees
in quartile or in opposition, some bodily disorders or injuries will
attach to the native or person then born: and this will especially
happen if, also, both the luminaries, either together or in opposition,
or even if one of them, should be angularly posited in the manner
described. Because, in such a case, not only a malefic which may have
ascended in succession to the luminaries, but also any one which
may have pre-ascended, if placed in an angle, has power to inflict
certain diseases and injuries, such as may be indicated by the places
of the horizon and of the signs, as well as by the natures of the
planets themselves; whether malefics, or others evilly afflicted and
configurated with them.
[195] The sixth house.
Such parts of the signs, as contain the afflicted part of the horizon,
will show in what part of the body the misfortune will exist, whether
it be a hurt, or disease, or both: and the natures of the planets, in
operating the misfortune, also regulate its particular form or species.
For, among the chief parts of the human body, Saturn rules the right
ear, the spleen, the bladder, the phlegm, and the bones; Jupiter
governs the hand, the lungs, the arteries, and the seed; Mars, the left
ear, the kidneys, the veins, and the privities; the Sun rules the eyes,
the brain, the heart, the sinews or nerves, and all the right side;
Venus, the nostrils, the liver, and the flesh; Mercury, the speech, the
understanding, the bile, the tongue, and the fundament; and the Moon
governs the palate, the throat, the stomach, the belly, the womb, and
all the left parts.
It generally happens that some casual hurt, or injurious affection of
the body, is the utmost that takes effect when the malefics may be
oriental, and that considerable diseases occur only when the malefics
may be occidental. And a hurt is distinct from a disease, inasmuch as
the pain, which it induces at the time, is not afterwards continued;
while a disease is, on the other hand, imposed on the sufferer either
constantly or at repeated intervals. These remarks are applicable to
all cases; but, in order to inquire particularly into the nature of
the hurt or disease, a further attention must be paid to the figures,
or schemes, with which the effects, about to be produced, will for the
most part correspond in character.
For instance, blindness of one eye will ensue, when the Moon may be
in the before-mentioned angles, either operating her conjunction, or
being at the full: it will also happen should she be configurated
with the Sun in any other proportional aspect, and be at the same
time connected with any one of the nebulous collections in the
zodiac; such as the cloudy spot of Cancer, the Pleiades of Taurus,
the arrow-head of Sagittarius, the sting of Scorpio, the parts about
the mane of Leo, or the urn of Aquarius. Moreover, both eyes will be
injured should the Moon be in an angle, and in her decrease, and Mars
or Saturn, being matutine, ascend in succession to her; or, again,
if the Sun be in an angle, and these planets pre-ascend before him,
and be configurated with both luminaries, whether the luminaries be
in one and the same sign, or in opposition; provided also the said
planets, although oriental of the Sun, be occidental of the Moon. Under
these circumstances, therefore, Mars will cause blindness by a stroke
or blow, or by the sword or by burning; and, if he be configurated
with Mercury, it will be effected either in a place of exercise or
sport, or by the assault of robbers. Saturn, however, under the same
circumstances, produces blindness by cataract, or cold, by a white
film, or by other similar disorders.
Venus, if in one of the angles before-mentioned, and especially
if she be in that of the west, and Saturn be in conjunction or in
configuration with her, or be changing place with her,[196] while
Mars, at the same time, is in elevation above her, or in opposition
to her, will produce impotence in the native, if a male; and, if a
female, will render her liable to abortion, or to produce children
stillborn, or not capable of being extracted except in mangled parts.
Such misfortunes especially happen under Cancer, Virgo, and Capricorn;
even though the Moon may be in the ascendant, in conjunction with
Mars. And if, under the same circumstances, Venus be also configurated
with Mercury, as well as Saturn, Mars again being in elevation above
her, or in opposition to her, the native will be either an eunuch
or hermaphrodite, or devoid of the natural channels and vents.
And, when these positions occur, should the Sun also partake in
the configuration, the luminaries and Venus being all masculinely
constituted, the Moon in her decrease, and the malefics brought up in
the degrees next successively ascending, 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.
If Saturn and Mercury, in conjunction with the Sun, be in the
before-mentioned angles, the native will have some defect in the
tongue, and stammer or speak with difficulty: especially if Mercury be
occidental, and both he and Saturn configurated with the Moon. Should
Mars, however, be found together with them, he will for the most part
remove the defect in the tongue, after the Moon shall have completed
her approach to him.
Further, should the malefics be in angles, and the luminaries, either
together or in opposition, be brought up to them; or, if the malefics
be brought up to the luminaries, especially when the Moon may be in
her nodes, or in her bend,[197] or in obnoxious signs, such as Aries,
Taurus, Cancer, Scorpio, and Capricorn, the body will then be afflicted
with excrescences, distortions, lameness or paralysis.
[196] This seems to imply, if Saturn be in one of Venus’s places of
dignity, and Venus in one of Saturn’s. Such a counterposition is
technically termed “mutual reception.”
[197] In her extreme latitude, whether north or south.
If the malefics be in conjunction with the luminaries, the calamity
will take effect from the very moment of birth: but should they be in
the mid-heaven, in elevation above the luminaries, or in opposition
to each other, it will then arise out of some great and dangerous
accident; such as a fall from some height or precipice, an attack of
robbers, or of quadrupeds. And thus, if Mars hold dominion, he will
produce the misfortune by means of fire or wounds, through quarrels, or
by robbers; and if Saturn, it will be caused by a fall, by shipwreck,
or by convulsive fits or spasms.
The minor bodily disorders mostly occur on the Moon’s being posited
in a tropical or equinoctial sign; and, if in that of the vernal
equinox, these disorders usually arise from the white leprosy; in that
of the summer tropic, from tetters; in that of the autumnal equinox,
from leprosy; and in that of the winter tropic, from the eruption of
pimples, and similar inconveniences.
Considerable diseases, however, take effect when the malefics may be
configurated in the same situations as those before prescribed, yet
differing in one respect; that is to say, being occidental of the
Sun and oriental of the Moon. In such cases, Saturn will generally
produce cold in the bowels, excessive phlegm, rheumatism, emaciation,
sickliness, jaundice, dysentery, cough, obstruction, colic, or scurvy;
and, in women, besides these diseases, he produces complaints of the
womb. Mars will cause expectoration of blood, atrabilarious attacks,
pulmonary complaints, sores, and diseases in the private parts (which
will be rendered still more painful by surgical burning or incision),
such as fistula, hæmorrhoids, or knots in the fundament, and also
inflamed and putrifying ulcers. In women, to these calamities, he adds
abortion, excision of the fœtus or its mortification.
And, even though these planets should not be properly configurated
towards the particular parts of the body, their qualities will still
operate. Mercury also will act with them, and contribute to the
increase of the evil: thus, if he be in familiarity with Saturn,
he will much augment the coldness, and promote the continuance of
rheumatism, and the disturbance of the fluids; especially in the
chest, throat, and stomach. If in familiarity with Mars, he will tend
to produce greater dryness, and will increase ulcers, abscesses, loss
of hair, scarified sores, erysipelas, tetters, blackness of bile,
insanity, epilepsy,[198] and similar disorders.
[198] Της ιερας νοσου; literally, “the holy disease,” which authors
have explained to mean epilepsy. Perhaps the disease was anciently
called holy, because the patient, when possessed by the fit, seemed to
be under the influence of some supernatural agency.
Some of the properties, peculiar to disease, arise out of the
various character of the signs which may contain the above mentioned
configurations in the two angles. Thus Cancer, Capricorn, and Pisces,
and, in short, all signs ascribed to terrestrial animals and fishes,
appropriately cause diseases of putridity, tetters, excoriation,
scrofula, fistula, leprosy, and the like; while Sagittarius and Gemini
produce disease by falling fits and epilepsy. And if the planets happen
to be posited in the latter degrees of the signs containing them, the
extremities of the body will then be chiefly affected by the disease or
hurt; which will arise from humours or accidents, producing leprosy,
gout, or other infirmities, in the hands and feet.
Under the circumstances above detailed, the disease or hurt will
be incurable, provided there shall be not one of the benefics in
configuration with the malefics which effect the evil, nor with the
luminaries posited in angles; and even though the benefics may be so
configurated, the misfortune will still be incapable of remedy, if the
malefics be well fortified, and in elevation above them.
Should the benefics, however, hold principal situations, and be in
elevation above the obnoxious malefics, the disease or hurt will then
be moderate, and have neither deformity nor disgrace attached to it;
and it will sometimes be altogether prevented and set aside, if the
benefics be oriental. Jupiter, for instance, by means of human aid,
such as wealth or rank can command, will conceal and soothe hurts
and diseases; and, if Mercury be joined with him, the assistance
will be further improved by the addition of skilful physicians and
good medicine. Venus, likewise, through the mediation of deities and
oracles, will cause hurts to appear in a manner neither ungraceful nor
unbecoming, and will ameliorate diseases by medicines granted by the
gods.
Lastly, should Saturn be present in the configuration, the afflicted
persons will move abroad to show their maladies, and to complain; and
if Mercury also be present, they will do so for the sake of deriving
support and profit from the exhibition.
CHAPTER XVIII
THE QUALITY OF THE MIND
The consideration of circumstances applicable to the body is practised
under the foregoing rules.
Of the spiritual qualities, however, all those which are national and
intellectual are contemplated by the situation of Mercury; while all
others, which regard the mere sensitive faculties, and are independent
of reason, are considered rather by other luminaries of a less subtle
constitution and more ponderous body; for instance, by the Moon and
such stars as she may be configurated with, as well by separation,[199]
as by application.
[199] That is to say, in the commencement of her separation from the
aspect or conjunction of such stars.
Now the mind is liable to impulse in a multiplicity of directions, and
the investigation of them cannot be summarily nor hastily performed,
but must be conducted by means of many various observations: for the
different qualities of the signs, containing Mercury and the Moon, or
such stars as hold any influence over those two, are well competent
to contribute towards the properties of the mind; so likewise are the
configurations made with the Sun and the angles, by stars bearing any
relation to the point in question; besides, also, the peculiar nature
exercised by each star in operating upon the mental movements.
Thus, the tropical signs generally dispose the mind to enter much into
political matters, rendering it eager to engage in public and turbulent
affairs, fond of distinction, and busy in theology; at the same time,
ingenious, acute, inquisitive, inventive, speculative, and studious of
astronomy and divination.
Bicorporeal signs render the mind variable, versatile, not easy to be
understood, volatile, and unsteady; inclined to duplicity, amorous,
wily, fond of music, careless, full of expedients, and regretful.[200]
Fixed signs make the mind just, uncompromising, constant, firm of
purpose, prudent, patient, industrious, strict, chaste, mindful of
injuries, steady in pursuing its object, contentious, desirous of
honour, seditious, avaricious, and pertinacious.
Oriental positions, and those in the ascendant, especially if made
by planets in their proper faces,[201] make men liberal, frank,
self-confident, brave, ingenious, unreserved, yet acute. Oriental
stations, and positions on the mid-heaven, or culminations, make men
reflective, constant, of good memory, firm, prudent, magnanimous,
successful in pursuing their desires, inflexible, powerful in
intellect, strict, not easily imposed upon, judicious, active, hostile
to crime, and skilful in science.
[200] The Greek is μεταμελητικους, which means “penitent,” or “prone to
repentance,” or “to subsequent regret.” It is difficult to convey its
precise meaning in the text.
[201] _Vide_ Chapter XXVI, Book I.
Precedent and occidental positions make men unsteady, irreverent,
imbecile, impatient of labour, easily impressed, humble, doubting,
wavering, boastful, and cowardly, slothful, lazy, and hard to rouse.
Occidental stations, and positions on the lower heaven (as well as
Mercury and Venus, when making vespertine descension by day, and rising
in the night), will render the mind ingenious and sagacious, but not
capable of great recollection, nor very industrious; yet inquisitive
in occult matters, such as magic and sacred mysteries; also studious
of mechanics, and mechanical instruments: addicted to the observation
of meteors, to philosophy, to augury by means of birds, and to the
judgment of dreams.
Further, should the planets having dominion be in places of their
own, and in conditions suitable to their own qualities, the mental
properties will be rendered exquisite, unimpeded, and successful: and
especially if these planets rule at the same time over both places;
that is to say, be by some mode configurated with Mercury, and
holds separation from, or application to the Moon. Should the said
planets, however, not be thus constituted, but be posited in places
not particularly appropriate to themselves, they will yet, even then,
infuse into the composition of the mental energy the properties of
their own nature; but obscurely and imperfectly, and not with such
force and strong evidence as in the other case.
The peculiar qualities of planets in dominion, or in elevation, are
powerfully impressed upon the mental energy: for instance, persons,
who, in consequence of the familiarity of the malefics, become
wicked and dishonest, have their impulse to commit evil, free and
unrestrained, when the said familiarity is not governed by any contrary
influence. But, should a contrary condition impede and govern that
familiarity, the impulse will be frustrated, and the culprits will
be easily overtaken, and undergo punishment. In like manner, persons
endowed with goodness and virtue, by the familiarity between the
benefics and the before-mentioned places,[202] and when no contrary
influence in elevation may interpose, will exert themselves with
cheerfulness and alacrity in performing good actions, will be subject
to no injustice, but enjoy the advantages of their honesty and virtue.
If, however, this familiarity should be superseded by some contrary
condition, the very mildness and humanity of these persons will operate
to their disadvantage, exposing them to contempt and accusation, and
rendering them liable to be wronged by the multitude.
[202] That of Mercury, and that of the Moon.
The foregoing observations, relative to the moral habit, apply
generally; and the particular properties, created in the mental
energies by the actual nature of the planets, according to the
respective dominion of each, remain to be treated of.
The planet Saturn, therefore, when alone possessing dominion of the
mind, and governing Mercury and the Moon, and if posited in glory,
both cosmically and with respect to the angles,[203] will make men
careful of their bodies,[204] strong and profound in opinion, austere,
singular in their modes of thinking, laborious, imperious, hostile to
crime, avaricious, parsimonious, accumulators of wealth, violent, and
envious: but, if he be not in glory, cosmically, and as regards the
angles, he will debase the mind, making it penurious, pusillanimous,
ill-disposed, indiscriminating, malignant, timorous, slanderous, fond
of solitude, repining, incapable of shame, bigoted, fond of labour,
void of natural affection, treacherous in friendship and in family
connections, incapable of enjoyment, and regardless of the body.[205]
Connected with Jupiter in the mode before-mentioned, being also
situated in glory, Saturn will render the mind virtuous, respectful,
well-intentioned, ready to assist, judicious, frugal, magnanimous,
obliging, solicitous of good, affectionate in all domestic ties, mild,
prudent, patient, and philosophical: but, if thus connected and posited
ingloriously, he makes men outrageous, incapable of learning, timorous,
highly superstitious, yet regardless of religion, suspicious, averse
to children, incapable of friendship, cunning, misjudging, faithless,
foolishly wicked, irascible, hypocritical, idle and useless, without
ambition, yet regretful, morose, highly reserved, over-cautious, and
dull. Conciliated with Mars, and posited in glory, Saturn renders men
reckless, over-diligent, free in speech, turbulent, boastful, austere
in their dealings, pitiless, contemptuous, fierce, warlike, bold,
fond of tumults, insidious, deceitful, and implacable; promoters of
faction, tyrannical, rapacious, hostile to the commonwealth, delighting
in strife, vindictive, profound in guilt, strenuous, impatient,
insolent, mischievous, overbearing, evil, unjust, obstinate, inhuman,
inflexible, immutable in opinion, busy, able in office, active,
submitting to no opposition, and on the whole successful in their
undertakings; but, if thus connected, and not placed in glory, he
will make men plunderers, robbers, adulterers, submissive to evil,
seeking gain by their turpitude, infidels in religion, void of the
common affections, mischievous, treacherous, thievish, perjurers, and
sanguinary; eaters of unlawful food, familiar with guilt, assassins,
sorcerers, sacrilegious, impious, violators of the tomb, and, in short,
thoroughly depraved. Conciliated with Venus, and being again in glory,
Saturn makes men averse to women, and renders them fond of governing,
prone to solitude, highly reserved, regardless of rank, indifferent to
beauty, envious, austere, unsociable, singular in opinion, addicted
to divination and to religious services and mysteries; solicitous
of the priesthood, fanatical, and subservient to religion; solemn,
reverential, sedate, studious of wisdom, faithful in friendship,
continent, reflective, circumspect, and scrupulous in regard to female
virtue: but, if he be thus conciliated, and not posited in glory, he
makes men licentious and libidinous, practisers of lewdness, careless,
and impure in sexual intercourse; obscene, treacherous to women,
especially to those of their own families; wanton, quarrelsome, sordid,
hating elegance; slanderous, drunken, superstitious, adulterous,
and impious; blasphemers of the gods, and scoffers at holy rites;
calumniators, sorcerers, hesitating at nothing. If conciliated with
Mercury, and if in a glorious position, Saturn makes men inquisitive,
loquacious, studious of law and of medicine, mystical, confederate in
secrecy, fabricators of miracles, impostors, improvident, cunning,
familiar with business, quick in perception, petulant, accurate,
vigilant, meditative, fond of employment, and tractable: but, if
connected with Mercury, and not posited gloriously, he causes men to
be frivolous, vindictive, laborious, alienated from their families,
fond of tormenting, and void of enjoyment; night-wanderers, insidious,
treacherous, pitiless, and thievish; magicians, sorcerers, forgers
of writings, cheats, unsuccessful in their undertakings, and quickly
reduced to adversity. Such are the effects of Saturn.
[203] This seems to imply, if well placed in elevation; as, in the
mid-heaven, for instance, or in a conspicuous situation; and in
possession of dignities.
[204] Or, persons: the Greek is φιλοσωματους.
[205] Or, persons: μισοσωματονς.
When Jupiter alone has dominion of the mind, and is gloriously
situated, he renders it generous, gracious, pious, reverent, joyous,
courteous, lofty, liberal, just, magnanimous, noble, self-acting,
compassionate, fond of learning, beneficent, benevolent, and calculated
for government: and, if posited ingloriously, he will endow the mind
with qualities apparently similar to these, but not of such virtue
and lustre: as, instead, of generosity, he will then cause profusion;
instead of piety, bigotry; for modesty, timidity; for nobleness,
arrogance; for courteousness, folly; for elegance, voluptuousness;
for magnanimity, carelessness; and for liberality, indifference.
Conciliated with Mars, and being in glory, Jupiter will make men
rough, warlike, skilful in military affairs, dictatorial, refractory,
impetuous, daring, free in speech, able in action, fond of disputation,
contentious, imperious, generous, ambitious, irascible, judicious, and
fortunate: but, if thus connected, and not placed in glory, he makes
men mischievous, reckless, cruel, pitiless, seditious, quarrelsome,
perverse, calumnious, arrogant, avaricious, rapacious, inconstant,
vain and empty, unsteady, precipitate, faithless, injudicious,
inconsiderate, senseless, and officious; inculpators, prodigals,
triflers, altogether without conduct, and giving way to every impulse.
When conciliated with Venus, and in a glorious position, Jupiter
will render the mind pure, joyous, delighting in elegance, in the
arts and sciences, and in poetry and music; valuable in friendship,
sincere, beneficent, compassionate, inoffensive, religious, fond of
sports and exercises, prudent, amiable, and affectionate, gracious,
noble, brilliant, candid, liberal, discreet, temperate, modest, pious,
just, fond of glory, and in all respects honourable and worthy; but,
if posited ingloriously, when so connected, he makes men luxurious,
soft, effeminate, fond of dancing, indulgent in expenses, incapable
of managing women, yet amorous and lascivious; mean, slanderous,
adulterous, fond of dress, dissolute, dull, wasteful, without energy,
enervated, fond of personal adornment, womanish in mind, yet observant
of holy rites and ceremonies, faithful, harmless, pleasant, affable,
cheerful, and liberal to misfortune. If connected with Mercury, and
posited in glory, Jupiter will render men fit for much business, fond
of learning, and of geometry and the mathematics; poetical, public
orators, acute, temperate, well-disposed, skilful in counsel, politic,
beneficent, able in government, pious, religious, valuable in all
useful professions, benevolent, affectionate in their families, ready
in acquiring knowledge, philosophical, and dignified: but when so
connected, and placed ingloriously, he will produce contrary effects,
rendering men frivolous, empty, contemptible, credulous of falsehood,
senseless, fanatical, trifling, petulant, affectors of wisdom, stupid,
arrogant, pretenders in art, magicians, and vacillating: Yet he will
also produce men skilled in various learning, and of strong memory,
capable of imparting instruction, and pure in their enjoyments.
Mars alone having dominion of the mind, and placed with glory, makes
men noble, imperious, irascible, warlike, versatile, powerful in
intellect, daring, bold, refractory, careless, obstinate, acute,
self-confident, contemptuous, tyrannical, strenuous, stern and able in
government: but, posited ingloriously, he makes men cruel, mischievous,
sanguinary, tumultuous, extravagant in expense, boisterous,
ruffian-like, precipitate, drunken, rapacious, pitiless, familiar with
crime, restless, outrageous, hostile to their families, and infidels in
religion. Should he be conciliated with Venus, and posited in glory,
he renders the mind cheerful, docile, friendly, complacent, joyous,
playful, frank, delighting in songs and dancing, amorous, fond of
the arts, and of dramatic personation, voluptuous, brave, libidinous
in desire, sensible, cautious, and discreet; disposed to free sexual
intercourse,[206] quick in anger, extravagant in expense, and jealous:
but, if he have an inglorious position when thus conciliated, he
makes men overbearing, lascivious, sordid, opprobrious, adulterous,
mischievous, liars, fabricators of deceit, cheats of their own families
as well as others, eager in desire, and at the same time soon satiated,
debauchers of wives and virgins, daring, impetuous, ungovernable,
treacherous, faithless, dangerous, fickle and weak in mind; and
occasionally also wasteful, fond of dress, audacious, and shameless.
Connected with Mercury, and placed in glory, Mars renders men skilful
in command, cautious, strenuous, active, obstinate, yet versatile,
inventive, sophistical, laborious, busy in all things, eloquent,
imposing, deceitful, inconstant, overknowing, maliciously artful, quick
witted, seductive, hypocritical, treacherous, habituated to evil,
inquisitive, fond of strife, and successful; fair dealers with persons
of habits similar to their own, and, in short, altogether mischievous
to their enemies, though beneficial to their friends: but, if Mars be
posited ingloriously, and thus connected, he makes men prodigal, yet
avaricious, cruel, daring, bold, regretful and vacillating; liars,
thieves, infidels in religion, perjurers, and impostors; seditious,
incendiaries, frequenters of theatres, covered with infamy, robbers,
housebreakers, sanguinary, forgers of writings, familiar with crime,
jugglers, magicians, sorcerers, and assassins.
[206] Πρσς μιξιν θηλειων και αρρενων διακειμενσυς.
When Venus rules alone in a position of glory, she renders the mind
benignant, good, voluptuous, copious in wit, pure, gay, fond of
dancing, jealous, abhorring wickedness, delighting in the arts, pious,
modest, well-disposed, happy in dreams, affectionate, beneficent,
compassionate, refined in taste, easily reconciled, tractable, and
entirely amiable: but, if contrarily posited, she renders the mind
dull, amorous, effeminate, timorous, indiscriminating, sordid, faulty,
obscure, and ignominious. Conciliated with Mercury, and posited
with glory, Venus makes men lovers of the arts, philosophical, of
scientific mind and good genius, poetical, delighting in learning
and elegance, polite, voluptuous, luxurious in their habits of life,
joyous, friendly, pious, prudent, fitted for various arts, intelligent,
not misled by error, quick in learning, self-teaching, emulous of
worth, followers of virtue, copious and agreeable in speech, serene
and sincere in manner, delighting in exercise, honest, judicious,
high-minded, and continent in desire as regards women[207]; but, when
so conciliated and posited adversely, she will make men oppressive,
fit for various arts, evil-tongued, unsteady, malevolent, fraudulent,
turbulent, liars, calumniators, faithless, crafty, insidious, practised
in evil, uncourteous, debauchers of women, corrupters of youth,[208]
fond of personal adornment, dissolute, infamous, notoriously offensive
and publicly complained of, yet striving after all things.
Mercury, alone, having dominion of the mind, and being in a glorious
position, renders it prudent, clever, sensible, capable of great
learning, inventive, expert, logical, studious of nature, speculative,
of good genius, emulous, benevolent, skilful in argument, accurate in
conjecture, adapted to sciences and mysteries, and tractable: but,
when placed contrarily, he makes men busy in all things, precipitate,
forgetful, impetuous, frivolous, variable, regretful, foolish,
inconsiderate, void of truth, careless, inconstant, insatiable,
avaricious, unjust; and altogether of slippery intellect, and
predisposed to error.
To these influences and their effects, as above detailed, the Moon
also contributes: for, should she be in the bends of her southern or
northern boundary,[209] she will render the properties of the mind more
various, more versatile in art, and more susceptible of change: if she
be in her nodes, she will make them more acute, more practical, and
more active. Also, when in the ascendant, and during the increase of
her illumination, she augments their ingenuity, perspicuity, firmness
and expansion; but, when found in her decrease, or in occultation, she
renders them more heavy, more obtuse, more variable of purpose, more
timid, and more obscure.
The Sun likewise co-operates, when conciliated with the lord of the
mental temperament; contributing, if he be in a glorious position, to
increase probity, industry, honour, and all laudable qualities; but,
if adversely situated, he increases debasement, depravity, obscurity,
cruelty, obstinacy, moroseness, and all other evil qualities.
[207] Προς αρρενας δε κεκιννμενους και ζηλοτυπους.
[208] Παιδων διαφθορεας.
[209] That is to say, in her extreme latitude, whether south or north.
CHAPTER XIX
THE DISEASES OF THE MIND
In connection with the foregoing discussion on the properties of the
mind, the circumstances relating to eminent mental disorders, such as
madness, epilepsy,[210] and others of the like formidable nature, duly
claim attention.
Now, with reference to these, it is always essential to consider the
planet Mercury and the Moon, and to observe in what mode they may
be disposed towards each other, and towards the angles, and also
towards the malefics: for, if the Moon and Mercury be unconnected
with each other, or with the oriental horizon, and provided such
planets as may be adversely and noxiously configurated should be in
elevation above them, or overrule them, or be in opposition to them,
the mental properties will then consequently become impregnated with
various disorders: the characters of which may be clearly known by the
qualities of the stars thus controlling the places.[211]
[210] Epilepsy is defined to be “a conclusive motion of the whole body,
or some parts of its parts, accompanied with a loss of sense.” The
knowledge of this latter effect probably induced the author to rank it
among diseases of the mind.
[211] Of Mercury, the Moon, and the ascendant.
It is true that there are many disorders of a moderate nature, capable
of being distinguished by what has been already stated, in the
preceding chapter, regarding the mental qualities: for it is by the
increase and growth of certain of those qualities, that an injurious
excess is produced; and every irregularity of the moral habit, whether
by deficiency or superabundance, may be fitly termed a moral disorder,
But, at the same time, there are other disorders of so vast and
manifold a disproportion, that they quite, as it were, overpower the
natural course of the intellect and passions of the mind. And of these
greater disorders it is now proposed to treat.
For example, epilepsy generally attaches to all persons born when
Mercury and the Moon may be unconnected either with each other, or
with the oriental horizon, while Saturn and Mars may be in angles and
superintend the scheme; that is to say, provided Saturn be so posited
by day, and Mars by night: otherwise, when the converse may happen in
these schemes, viz. when Saturn may have dominion by night, but Mars
by day (especially if in Cancer, Virgo or Pisces), the persons born
will become insane. And they will become demoniac, and afflicted with
moisture of the brain, if the Moon, being in face to the Sun, should
be governed by Saturn when operating her conjunction, but by Mars
when effecting her opposition; and particularly when it may happen in
Sagittarius and in Pisces.
If the malefics, only, should have ruled the scheme, in the manner
described, the said disorders of the mind will become irremediable,
although at the same time not eminent, but doubtful, and not openly
displayed; but, should the benefics, Jupiter and Venus, be conciliated,
and be posited in eastern parts and in angles, while the malefics may
be in western parts, the disorders, although highly conspicuous, will
then be susceptible to cure. For instance, under Jupiter’s influence,
they will be healed by means of medical or surgical aid, and by diet
and medicine; under Venus, by the guidance of oracles and by divine
interposition.
Should the benefics, however, be occidental, and the malefics be found
in eastern parts and in angles, the disorders will then become not
only incurable, but most conspicuous: the epileptic persons will then
be subjected to constant fits, and to danger of death; the insane will
become outrageous and unmanageable, breaking away from their families,
raving and wandering in nakedness: the demoniacs and those afflicted
with moisture of the brain will become furious, uttering mysterious
sayings, and wounding themselves.
The several places of position in the scheme also afford co-operation:
for instance, those of the Sun and Mars contribute to insanity; those
of Jupiter and Mercury, to epilepsy; those of Venus, to the fury of
enthusiasm; and those of Saturn and the Moon, to demoniac affections
and moisture of the brain.
It is by such configurations, as those just described, that any morbid
deviation, occurring in the active or reasoning faculties of the mind,
is produced; but a deviation of the passive, or merely sensitive
faculties, is discernible chiefly in the excess and deficiency (as the
case may be) of the masculine and feminine genders; that is to say,
in the superabundance, or deficiency, of the power of either gender,
to produce a conformation agreeable to its own proper nature: and a
knowledge of this latter deviation is to be acquired by means of the
following rules.
When the Sun, instead of Mercury, may be with the Moon, and if Mars,
together with Venus, be then in familiarity with them, in that case,
provided the luminaries only be found in masculine signs, men will
excel in their nature, or, in other words, will possess in full
plenitude the properties becoming their sex; while the properties of
women, who are thus constituted more masculinely and more actively,
will deviate from the usual limits of nature. But, if both Mars and
Venus, or if only one of them, be likewise masculinely situated,
men will be freely and promptly inclined to natural intercourse
and connexion; and women will be, in like manner, licentious and
intemperate in intercourse beyond nature. Their desires will be
practised in privacy, and not openly, should only Venus be situated
masculinely; but shamelessly and publicly, if Mars also masculinely
placed, together with Venus.
But, if the luminaries only be in feminine signs, women will then
possess their natural functions in greater plenitude, and men will
deviate from the limits of nature towards effeminacy and wantonness.
And, if Venus be femininely posited, women will be lustful and
licentious, and men wanton and soft; seeking connexion contrary
to nature; yet in privacy and not openly: but, if Mars be posited
femininely, they will then put their desires in practice shamelessly
and publicly.
The oriental and diurnal positions of Mars and Venus also contribute to
more masculine and more reputable qualities; and their occidental and
vespertine[212] positions to qualities more feminine, and more sordid.
Lastly, if Saturn be in familiarity with them, he will likewise
co-operate, by tending to produce greater impurity and obscenity, and
greater evil altogether; but Jupiter, if in familiarity, tends to
greater decency and modesty, and altogether to better conduct; and
Mercury to greater mobility, diversity, activity, and notoriety of the
passions.
[212] Εσπερινοι; perhaps, more properly, _nocturnal_; the word being
used in contrast to ημερινοι, _diurnal_.
END OF THE THIRD BOOK
BOOK THE FOURTH
CHAPTER I
PROEM
All those circumstances have now been set forth, which occur previously
to the birth, as well as at the actual birth, and after it, and which
it seemed necessary to mention, as conducing to a knowledge of the
general quality of the contemperament produced. And of the other
points, now remaining, by which extrinsic events[213] are contemplated,
those regarding the several fortunes of wealth and of rank claim to be
taken first into consideration. Each of these fortunes has a distinct
relationship; for instance, that of wealth relates to the body, and
that of rank to the mind.
[213] That is to say, such events as are independent of the will, and
not necessarily consequent on any peculiar conformation of the mind or
body.
CHAPTER II
THE FORTUNE OF WEALTH
The circumstances regulating the fortune of wealth are to be judged
of from that part alone, which is expressly denominated the Part of
Fortune; the position of which is, in all cases, whether arising in the
day or in the night, always as far removed from the ascendant as the
Sun is distant from the Moon.[214]
[214] _Vide_ Chapter XIII of the 3rd Book.
When the Part of Fortune has been determined, it must be ascertained to
what planets the dominion of it belongs; and their power and connexion,
as also the power and connexion of others configurated with them, or in
elevation above them, whether of the same or of an adverse condition,
are then to be observed: for, if the planets which assume dominion of
the Part of Fortune be in full force, they will create much wealth, and
especially should the luminaries also give them suitable testimony in
addition.
In this manner, Saturn will effect the acquirement of wealth by means
of buildings, agriculture, or navigation; Jupiter, by holding some
government, or office of trust, or by the priesthood; Mars, by the
army and military command; Venus by means of friends, by the dowry of
wives, or by other gifts proceeding from women[215]; and Mercury by the
sciences and by trade.
Should Saturn, however, when thus in influence over the fortune of
wealth, be also configurated with Jupiter, he particularly provides
wealth through inheritance; especially, if the configuration should
exist in the superior angles, Jupiter being also in a bicorporeal sign
and receiving the application of the Moon; for, in such a case, the
native will also be adopted by persons unallied to him, and will become
heir to their property.
And, further, if other stars, of the same condition as those which rule
the Part of Fortune, should likewise exhibit testimonies of dominion,
the wealth will be permanent: but, on the other hand, if stars of
an adverse condition should either be in elevation above the ruling
places, or ascend in succession to them, the wealth will not continue.
The general period of its duration is, however, to be calculated by
means of the declination of the stars, which operate the loss, in
respect of the angles and succedent houses.[216]
[215] I have considered the words, γυναικειων δωρερεων, as comprising
“_the dowry of wives_,” as well as other “_gifts from women_.”
[216] That is to say, its duration will depend on the time requisite
to complete the arc of direction or prorogation between the stars,
operating the loss, and the places which give the wealth. And the
calculation is to be made as pointed out in the 14th and 15th Chapters
of the 3rd Book.
CHAPTER III
THE FORTUNE OF RANK
The disposition of the luminaries and the respective familiarities,
exercised by the stars attending them, are to be considered as
indicative of the degree of rank or dignity.[217]
For example, should the two luminaries be found in masculine signs and
in angles, or even if only one of them be in an angle,[218] they being
at the same time specially attended by a doryphory[219] composed of
all the five planets; the Sun by such as are oriental, but the Moon by
occidental, the persons then about to be born will consequently become
kings or princes. And, if the attendant stars themselves should also
be in angles, or configurated with the angle above the earth,[220] the
said persons will become great, powerful, and mighty in the world: and
even yet more abundantly so, provided the configurations, made by the
attendant stars with the angles above the earth, be dexter. But, when
both luminaries may not be found in masculine signs as aforesaid, but
the Sun only in a masculine and the Moon in a feminine sign, and only
one of them posited in an angle, the other concomitant circumstances
still existing in the mode above described, the persons about to be
born will then become merely chieftains, invested with the sovereignty
of life and death.
[217] It seems that there have been different opinions on this point.
Placidus makes the following remark on the subject: “I do not take
the dignities from the horoscope, but from the Sun and Medium Cœli,
according to Ptolemy and others.” (Cooper’s Translation, p. 121.)
[218] The Perugio Latin, of 1646, says, “If either both luminaries, or
only that one of the _chief quality_” (which Whalley defines to be the
Sun by day, and the Moon by night) “be in an angle,” &c.
[219] _Doryphory._ _Vide_ Chapter V of the 3rd Book. On the present
passage, Placidus has the following words: “You are not to observe
what is generally alleged by professors, respecting the satellites”
(_quasi_ doryphory) “of the luminaries, for dignities; viz. that the
satellites are those planets which are found within 30°, on either side
of the luminaries; but that a satellite is (also) any kind of aspect
of the stars to the luminaries of what kind soever: which, if it be
made by application, its power extends inwardly over the whole orb of
light of the aspecting planet, and the more so, as the proximity is
greater; but, by separation, it is not so. This doctrine may be seen
in several chapters of Ptolemy; for, an aspecting star influences the
significator, and disposes him to produce effects co-natural to him,
by a subsequent direction. But a star of no aspect does not predispose
the significator, and produces very little or no effect of its nature,
by a subsequent direction; this is the true doctrine of the stars.”
(Cooper’s Translation, pp. 124, 125.)
[220] The angle of the mid-heaven; see the first note to this Chapter.
And if the attendant stars, while the luminaries may be situated in
the manner last-mentioned, should be neither actually in angles, nor
bear any testimony to the angles, the persons then born, although they
will still enjoy eminence, will attain only some limited dignity or
distinction; such as that of a delegated governor, or commander of an
army, or dignitary of the priesthood; and they will not be invested
with sovereignty.
If, however, neither of the luminaries be in an angle, and it happen
that most of the attendant stars be either themselves in angles, or
configurated with the angles, the persons then born will not attain to
any very eminent rank; yet they will take a leading part in ordinary
civil and municipal affairs: but, should the attendant stars have
no configuration with the angles, they will then remain altogether
undistinguished and without advancement; and provided, further, that
neither of the luminaries be found situated in a masculine sign, nor
in an angle, nor be attended by any benefics, they will be born to
complete obscurity and adversity.
The general appearance of exaltation or debasement of rank is to
be contemplated as before stated, but there are many gradations
intermediate to those already specified, and requiring observation
of the particular interchanges and variations, incidental to the
luminaries themselves and their doryphory, and also to the dominion of
the planets which compose their doryphory. For instance, should the
benefics, or stars of the same condition, exercise the chief dominion,
the dignities to be acquired will be not only important, but also more
securely established; and, on the other hand, if the chief dominion
be claimed by the malefics, or by stars of an adverse condition, the
dignities will be more subordinate, and more dangerous and evanescent.
The species of dignity may be inferred by observing the peculiar
qualities of the attendant stars. And, if Saturn have chief dominion
of the doryphory, the power and authority derived therefrom will lead
to wealth and profit: authority proceeding from Jupiter and Venus will
be pleasurable, and attended by presents and honours: that proceeding
from Mars will consist in commanding armies, in obtaining victories,
and in overawing the vanquished: and that proceeding from Mercury will
be intellectual, superintending education and study, and directing the
management of business.
CHAPTER IV
THE QUALITY OF EMPLOYMENT
The dominion of the employment, or profession, is claimed in two
quarters; viz. by the Sun, and by the sign on the mid-heaven.
It is, therefore, necessary to observe whether any planet may be
making its oriental appearance nearest to the Sun,[221] and whether
any be posited in the mid-heaven; especially, when also receiving the
application of the Moon. And if one and the same planet possess both
these qualifications, that is to say, make its nearest appearance to
the Sun, and be also in the mid-heaven, that one alone must be elected
to determine the present inquiry: and, likewise, though the planet
should not be thus doubly qualified, but only singly, in whichever
respect, even then that planet alone must still be elected provided
itself alone should possess such single qualification. If, however,
there should be one planet presenting its nearest appearance, and
another in the mid-heaven conciliating the Moon, both must then be
noticed; and whichever of two may have greater sway, and possess
greater rights of dominion, that one must be preferred. But where not
any planet may be found so situated, neither making its appearance as
above described, nor being in the mid-heaven, then that one, possessing
the dominion of the mid-heaven,[222] is to be considered as lord of
the employment: it is, however, only some occasional occupation which
can be thus denoted; because persons, born under such a configuration,
most commonly remain at leisure and unemployed.
[221] See the 4th Chapter of the 8th Book of the Almagest inserted in
the Appendix.
[222] The Greek says merely “that one having the dominion,” without
specifying the place of dominion: the Latin printed at Perugio, is,
however, “_dominum accipe medii cœli_,” which is certainly the sense
required by the tenor of the previous instructions. Whalley also has
similarly rendered it.
What has now been said, relates to the election of the lord of the
employment or profession; but the species of the employment will be
distinguished by means of the respective properties of the three
planets, Mars, Venus, and Mercury, and of the signs in which they may
be posited.
Mercury, for instance, produces writers, superintendents of business,
accountants, teachers in the sciences, merchants and bankers: also,
soothsayers, astrologers, and attendants on sacrifices, and, in
short, all who live by the exercise of literature, and by furnishing
explanation or interpretation; as well as by stipend and salary, or
allowance. If Saturn bear testimony jointly with Mercury, persons then
born will become managers of the affairs of others, or interpreters of
dreams, or will be engaged in temples for the purpose of divination,
and for the sake of their fanaticism. But, if Jupiter join testimony,
they will be painters, orators, or pleaders in argument, and occupied
with eminent personages.
Should Venus have dominion of the employment, she will cause persons to
be engaged in the various perfumes of flowers, in unguents and wines,
and also in colours, dyes, and in spices: thus she will produce vendors
of unguents, garland-makers,[223] wine-merchants, dealers in medical
drugs, weavers, dealers in spices, painters, dyers, and vendors of
apparel. If Saturn add his testimony to hers, he will cause persons
to be employed in matters belonging to amusement and decoration; and
will also produce jugglers, sorcerers and charlatans, and all such as
practise similarly. But, if Jupiter join testimony with Venus, persons
will become prize-wrestlers, and garland-wearers,[224] and will be
advanced in honour through female interest.
[223] Among the ancients, a garland was an indispensable decoration
at all public ceremonies, whether civil or religious, and at private
banquets. The making of garlands was, therefore, a considerable
employment.
[224] It would seem, from “garland-wearers” being placed here in
connection with “prize-wrestlers” (αθληται), that the author intended
to point out persons competent to obtain the victors’ wreath in
public exhibitions. But it appears that the word σεφανηφορος,
_garland-wearer_, also signifies a person who was annually chosen by
the priests to superintend religious ceremonies, an office similar
to that of high priest. According to Athenæus, the Stephanephorus of
Tarsos was invested with a purple tunic, edged or striped with white,
and wore the laurel chaplet, which Plato, in the treatise _de Legibus_,
describes as being constantly worn by these officers, although the
other priests wore it only during the performance of the ceremonies.