abu ali al-khayyat -- The Judgments of Nativities

多乙光

现代英译本。

此典籍在西方星命术法的历史上，其重要性应无庸置疑，
亦足以作为中世纪初期占星术的代表之一。

善意提醒下，站在我个人立场，
终究是建议读者在使用本书所言及之论断技巧之前，
能够多看其他更多的经典，多看多比较多思考，
也许得到的会比单纯将西洋古星学视为论命神准的工具多了乙份智慧的灵光.....

多乙光

序文

TO HIS TEACHER,
THE VERY FAMOUS AND LEARNED PHILIP MELANCHTHON, Joachim Heller of Weissenfels With the Greatest Respect Dives Special Greeting.

Long ago, Most Learned Teacher,*1 I prayed to God, the Best and Greatest, that eventually some testimony of my gratitude and everlasting respect for you would come to public notice. By some peculiar chance beyond my hope and expectation it has happened, both quickly and as I hope, happily enough. There fell into my hands an old manuscript of admirable antiquity containing some commentaries on celestial matters. This manuscript, which formerly belonged to the library of that magnanimous and glorious hero, Matthew, King of Hungary,*2 escaped by no less happy a fate than by that singular (as I indeed interpret it) genius of our city, which constantly favors this most beautiful part of philosophy, and was preserved until now and finally brought to me to be sold. In it there are several treatises of the old astrologers, and also the one which now for the first time appears in public under the auspices of your famous name, that of the Arabian Astrologer.

May you accept then, Dearest Teacher, an ancient book not previously edited, but short and written in a humble style, not indeed because it might seem to be a worthy gift for such a patron, but because it was made by me. For I would rather seize this occasion, such as it is, for declaring my good will towards you, than pursue the hope of a greater gratitude. And I ask most earnestly that you pardon me en my love and zeal for you.

*1. According to Lyin Thorndike (HMES, V, 337, 365, 394-6), Joachim Heller (c.1518-c.1590) studied at Wittenberg under the famous Reformation scholar and theologian Philip Melanchthon (1497-1560), who was professor of Greek and a life-long advocate of astrology.
*2. Matthias Corvinus (c.1443-1490). He was a life-long book-collector, who founded a magnificent library in Buda (now cart of Budapest). The library was sacked by the Turks in 1526, and many of the books were carried off to Constantinople, but some were seized by individual soldiers, who disposed of them locally.

There are, furthermore, other causes which led me to do this: first, because it was very well known to me, that you, Most Learned Sir, especially delight in this kind of learning; and second, that by your judgment and vote of approval you are accustomed to bestow as
much dignity and authority on this art, as besides you few, and only the greatest artists have conferred upon these divine studies.

For it is not unknown to you how great is the perversity and iniquity of the vulgar judgments by which these studies, which were lot revealed and disclosed to excellent talents except by some divine command, are derived and condemned in the extreme. But these new men, partly impious and partly ignorant, accomplish nothing if they spurn God's most outstanding gifts and afflict them with insults. Pious and holy minds acknowledge and highly esteem these great benefactions of God, conceded to mankind because of their very great utility in life, and with their own ears and minds they shrink away from those tasteless and Epicurean outcries of the mob.

Truly, since you have already seriously and copiously discussed these matters for the vindication of true philosophy, we may revert to the discourse given by our author. He has a method in common with the rest of the Arabs, Hindus, and Persians, who for many centuries back have made use of the teachings of this divine philosophy, in the judgments of which it is permitted to detect precisely this order:

They begin by looking at the cusp of the particular house (as they say), and they consider the bodies and the rays of the fortunate as
well as the malefic stars on it though the mean value of their own discovered orbs. After that, they also consider the lord of the sign that is on the cusp of the house, diligently observing its nature as well as its position in the circle—strong or weak—and the mutual configurations of the fortunes or infortunes with it.

In addition to this, they consider the universal or natural significator of each house, and of the thing guesited, whether they   
are strong or weak, both essentially and in mundo. These are the more powerful and universal decrees and testimonies.

But having set these aside, they have recourse to those weaker, but not absolutely ineffectual significations of the Parts. Especially if some indications agree--the votes of the fortunate stars, or conversely the adverse impediments of the unfavorable stars. In addition, they also look at the lords of the Parts, and their strengths and weaknesses. And they diligently ponder their houses and applications, just as they do with the rest of the significators.

And finally, they also take into consideration, that which is most powerful for ascertaining the time of events—the lords of the triplicity of the domicile, i.e. of the celestial sign, whose decrees they are investigating in the horoscope. And to all this they add certain rules, approved by the long experience of the ages. This, more or less, is the method. which the present author also observes most diligently.

It is also noteworthy that he everywhere retains the equal intervals of the twelve houses of heaven in the zodiac, which both Ptolemy, and the oldest teachers of celestial things followed.*3 For how much confusion is there both of order and also of the influences themselves, whenever three signs at a time, according to the inventions of the modern writers,*4 flow together into the same house?*5 Or when a single sign, the others having been shoved aside as it were, often occupies three houses of heaven?*6 Now much these things differ from the ancient systems and from the precepts of the wise men, the facts and the writings of earlier ages speak for themselves. For if you follow the moderns, the most diverse and plainly contrary decrees of the same house often occur, because of the different signs coming together in it. Or, if you give preference to the sign that appears on the cusp, the others must necessarily remain non-signifying.*7 Or, the influences of different houses will be precisely the same, whenever a sign taking the beginning in anything is extended through three cusps.

So obstinately do they pursue this, that they make the influences of the zodiac dependent upon the rule of the primum mobile, so that they also either throw these decrees of the influences into absolute disorder or they very nearly tear them away from the circle. And well indeed this scheme might have succeeded for them, if they had transferred the fixed as well as the wandering stars, placed in the solar path, there along with the luminaries themselves.

But I ask you, what difference does it make in these influences of heaven, whether the degrees of the zodiac move obliquely or directly? Why do all the philosophers affirm that the obliquity of this circle is the cause of all changes, of all generation and corruption in inferior things and bodies? And this certainly not by itself, but because of the varied motions and concourses of the luminaries and planets that take place in it.
Why don't they transfer these same effects (if to be sure it is pleasing to demolish and reject the findings of the ancients and all the fundamentals of the art), along with the names of the signs, to this same parallel of the equinoxes? For then the rising and setting of the circle would be uniform. Then they could describe and divide equal spaces of houses deduced from the poles of the world. And there would be no confusion and inequality in the division of the houses.*8

*3. Despite assertions to the contrary by many subsequent writers, the natural sense of the words Ptolemy uses in Tetrabiblos iii. 10 (Sect. 128) is that he is speaking of the Equal House system.
*4. The reference is to the use of the system of houses devised by Regiomontanus (1436-1476), whose tables were first published in 1490. In this system, the equator was divided equally, but the ecliptic was not.
*5. That is, when a sign is intercepted in a house, the house actually contains all of one sign and parts of the two adjacent signs.
*6. Here, Heller refers to the opposite situation from that just mentioned. That is, when a sign begins in one house, extends all the way across the next house, and occupies a portion of the next house after that. This is as bad as it gets in Moberg and in lower latitudes, bat from Lat. 52° northward It becomes worse, for it is possible to such high latitudes for the same sign to appear
on three successive cusps.
*7. Translating the Greek word Asemos in Heller's text.
*8. In other words, why not transfer the signs to the equator and eliminate the problem (Heller is speaking sarcastically.)

Truly, Nature herself (as I have said), who has surrounded and decorated the circle of influences with many conspicuous stars, opposes this. The motions of the planets, which turn aside their courses not at the equator, but at the boundaries of the zodiac, also oppose. Those planets whose congresses and configurations with the stars contained within this circle, Experience, the teacher of celestial things, very clearly teaches and demonstrates to have marvelous effects.

Therefore, let the equator*9 be the Measure of the primum mobile and the distributor of times, not the Regulator (so to speak) of the signs of the zodiac,*10 the use of which also for the word "houses" this author too, as well as others, testifies that the ancients have employed.*11

The ecliptic can by a quite similar procedure (just as we have received the tradition from the first inventors of the art), be divided into twelve equal parts by circles deduced from its poles. The influences and the celestial motions and the writings of antiquity support this--the consensus then of Nature herself. Truly, these things have been proved with most learned and certain reasons and testimonies by the very learned Johann Schoner.*12 Having been so warned. I want the reader to observe in these old examples what method of division of the houses of heaven tie ancients observed.

But I also beg of you, Most Learned Teacher, that you kindly accept this worthless trifle of gratitude, sent to you in Schoner's name as well as in mine. Because if we understand that you approve our work in this field, he shall undertake to communicate (to you) albumasar (whose text we have noticed in many places differs very much from the earliest manuscript) both fuller from additions that are not to be spurned and corrected in many places by scholars, and anything else that we may judge would be profitable for common studies.*13


*9. Translating the Greek word isemerinos in Heller's text.
*10. He means, let the equator be used to establish time measures, but not to establish the cusps of the houses, which lie in the zodiacal circle.
*11. That is, the word 'sign' is frequently used as an equivalent term for "(celestial) house."
*12. Johann Schoner (1477-1547) was professor of mathematics at Nurnberg, 1526-1546 .Thorndike, op. cit., V, 354 ff, 394). He was also a student of astrology and astronomy and published a considerable number of works on both subjects from 1515 on. Two years before his death, he published a major work on nativities Da judiciis nativitatum libri tres (Nurnberg: J. Montanus and
J. Neuber, 1545). He had favored the Regiomontanus system of house division in his earlier writings, but perhaps in the book just mentions he argued in favor of a return to Equal House and Sign-House.
*13. Thorndike observes (op. cit., V, 395) that Heller does not seem to have ever published anything by Albumasar, but this may be because his elder colleague Schoner died the next year. He did however publish John of Seville's Epitome totius Astrologiae in 1548 and several of Masha'allah's numerous works in 1549.


And we in turn urge you and beseech you publicly in the name of all that you furnish us at last a complete version of Ptolemy's Tetrabiblos with your learned commentary.*14 For we are confident that it will be done so clearly that these divine studies of celestial things will recoup their former light and dignity. Which, we implore and entreat you most reverently to do.

Farewell, 0 Philip, Ornament of Letters and of True Religion,*15 and may good fortune be yours.

From that lamas NOrnberg, Germany.
April 1, 1546.

*14. Melanchthon eventually complied with this request. His edition of the Greek text of the Tetrabiblos with a Latin translation was published at Basel in 1553. Thorndike (op. cit., V, 400) says Joachim Camerarius (1500-1574) translated the first two books and Melanchthon translated the last two. The following year, he published an edition of Proclus's Para phrase of the Tetrabiblos
(Procli paraphrasis... Basel: J. Oporinue, [1554]).
*15. Melanchthon was an intimate friend of Martin Luther (1483-1546) and the leading scholar of the Reformation. (He edited Luther's translation of the Bible into German.) Following Luther's death, he became the acknowledged leader of the Reformation in Germany.

多乙光

序文

TO HIS TEACHER,
THE VERY FAMOUS AND LEARNED PHILIP MELANCHTHON, Joachim Heller of Weissenfels With the Greatest Respect Dives Special Greeting.

Long ago, Most Learned Teacher,*1 I prayed to God, the Best andGreatest, that eventually some testimony of my gratitude andeverlasting respect for you would come to public notice. By somepeculiar chance beyond my hope and expectation it has happened, bothquickly and as I hope, happily enough. There fell into my hands an oldmanuscript of admirable antiquity containing some commentaries oncelestial matters. This manuscript, which formerly belonged to thelibrary of that magnanimous and glorious hero, Matthew, King ofHungary,*2 escaped by no less happy a fate than by that singular (as Iindeed interpret it) genius of our city, which constantly favors thismost beautiful part of philosophy, and was preserved until now andfinally brought to me to be sold. In it there are several treatises ofthe old astrologers, and also the one which now for the first timeappears in public under the auspices of your famous name, that of theArabian Astrologer.

May you accept then, Dearest Teacher, an ancient book not previouslyedited, but short and written in a humble style, not indeed because itmight seem to be a worthy gift for such a patron, but because it wasmade by me. For I would rather seize this occasion, such as it is, fordeclaring my good will towards you, than pursue the hope of a greatergratitude. And I ask most earnestly that you pardon me en my love andzeal for you.

*1. According to Lyin Thorndike (HMES, V, 337, 365, 394-6), JoachimHeller (c.1518-c.1590) studied at Wittenberg under the famousReformation scholar and theologian Philip Melanchthon (1497-1560), whowas professor of Greek and a life-long advocate of astrology.
*2. Matthias Corvinus (c.1443-1490). He was a life-long book-collector,who founded a magnificent library in Buda (now cart of Budapest). Thelibrary was sacked by the Turks in 1526, and many of the books werecarried off to Constantinople, but some were seized by individualsoldiers, who disposed of them locally.

There are, furthermore, other causes which led me to do this: first,because it was very well known to me, that you, Most Learned Sir,especially delight in this kind of learning; and second, that by yourjudgment and vote of approval you are accustomed to bestow as
much dignity and authority on this art, as besides you few, and onlythe greatest artists have conferred upon these divine studies.

For it is not unknown to you how great is the perversity and iniquityof the vulgar judgments by which these studies, which were lot revealedand disclosed to excellent talents except by some divine command, arederived and condemned in the extreme. But these new men, partly impiousand partly ignorant, accomplish nothing if they spurn God's mostoutstanding gifts and afflict them with insults. Pious and holy mindsacknowledge and highly esteem these great benefactions of God, concededto mankind because of their very great utility in life, and with theirown ears and minds they shrink away from those tasteless and Epicureanoutcries of the mob.

Truly, since you have already seriously and copiously discussed thesematters for the vindication of true philosophy, we may revert to thediscourse given by our author. He has a method in common with the restof the Arabs, Hindus, and Persians, who for many centuries back havemade use of the teachings of this divine philosophy, in the judgmentsof which it is permitted to detect precisely this order:

They begin by looking at the cusp of the particular house (as theysay), and they consider the bodies and the rays of the fortunate as
well as the malefic stars on it though the mean value of their owndiscovered orbs. After that, they also consider the lord of the signthat is on the cusp of the house, diligently observing its nature aswell as its position in the circle—strong or weak—and the mutualconfigurations of the fortunes or infortunes with it.

In addition to this, they consider the universal or naturalsignificator of each house, and of the thing guesited, whether they   
are strong or weak, both essentially and in mundo. These are the more powerful and universal decrees and testimonies.

But having set these aside, they have recourse to those weaker, but notabsolutely ineffectual significations of the Parts. Especially if someindications agree--the votes of the fortunate stars, or conversely theadverse impediments of the unfavorable stars. In addition, they alsolook at the lords of the Parts, and their strengths and weaknesses. Andthey diligently ponder their houses and applications, just as they dowith the rest of the significators.

And finally, they also take into consideration, that which is mostpowerful for ascertaining the time of events—the lords of thetriplicity of the domicile, i.e. of the celestial sign, whose decreesthey are investigating in the horoscope. And to all this they addcertain rules, approved by the long experience of the ages. This, moreor less, is the method. which the present author also observes mostdiligently.

It is also noteworthy that he everywhere retains the equal intervals ofthe twelve houses of heaven in the zodiac, which both Ptolemy, and theoldest teachers of celestial things followed.*3 For how much confusionis there both of order and also of the influences themselves, wheneverthree signs at a time, according to the inventions of the modernwriters,*4 flow together into the same house?*5 Or when a single sign,the others having been shoved aside as it were, often occupies threehouses of heaven?*6 Now much these things differ from the ancientsystems and from the precepts of the wise men, the facts and thewritings of earlier ages speak for themselves. For if you follow themoderns, the most diverse and plainly contrary decrees of the samehouse often occur, because of the different signs coming together init. Or, if you give preference to the sign that appears on the cusp,the others must necessarily remain non-signifying.*7 Or, the influencesof different houses will be precisely the same, whenever a sign takingthe beginning in anything is extended through three cusps.

So obstinately do they pursue this, that they make the influences ofthe zodiac dependent upon the rule of the primum mobile, so that theyalso either throw these decrees of the influences into absolutedisorder or they very nearly tear them away from the circle. And wellindeed this scheme might have succeeded for them, if they hadtransferred the fixed as well as the wandering stars, placed in thesolar path, there along with the luminaries themselves.

But I ask you, what difference does it make in these influences ofheaven, whether the degrees of the zodiac move obliquely or directly?Why do all the philosophers affirm that the obliquity of this circle isthe cause of all changes, of all generation and corruption in inferiorthings and bodies? And this certainly not by itself, but because of thevaried motions and concourses of the luminaries and planets that takeplace in it.
Why don't they transfer these same effects (if to be sure it ispleasing to demolish and reject the findings of the ancients and allthe fundamentals of the art), along with the names of the signs, tothis same parallel of the equinoxes? For then the rising and setting ofthe circle would be uniform. Then they could describe and divide equalspaces of houses deduced from the poles of the world. And there wouldbe no confusion and inequality in the division of the houses.*8

*3. Despite assertions to the contrary by many subsequent writers, thenatural sense of the words Ptolemy uses in Tetrabiblos iii. 10 (Sect.128) is that he is speaking of the Equal House system.
*4. The reference is to the use of the system of houses devised byRegiomontanus (1436-1476), whose tables were first published in 1490.In this system, the equator was divided equally, but the ecliptic wasnot.
*5. That is, when a sign is intercepted in a house, the house actuallycontains all of one sign and parts of the two adjacent signs.
*6. Here, Heller refers to the opposite situation from that justmentioned. That is, when a sign begins in one house, extends all theway across the next house, and occupies a portion of the next houseafter that. This is as bad as it gets in Moberg and in lower latitudes,bat from Lat. 52° northward It becomes worse, for it is possible tosuch high latitudes for the same sign to appear
on three successive cusps.
*7. Translating the Greek word Asemos in Heller's text.
*8. In other words, why not transfer the signs to the equator and eliminate the problem (Heller is speaking sarcastically.)

Truly, Nature herself (as I have said), who has surrounded anddecorated the circle of influences with many conspicuous stars, opposesthis. The motions of the planets, which turn aside their courses not atthe equator, but at the boundaries of the zodiac, also oppose. Thoseplanets whose congresses and configurations with the stars containedwithin this circle, Experience, the teacher of celestial things, veryclearly teaches and demonstrates to have marvelous effects.

Therefore, let the equator*9 be the Measure of the primum mobile andthe distributor of times, not the Regulator (so to speak) of the signsof the zodiac,*10 the use of which also for the word "houses" thisauthor too, as well as others, testifies that the ancients haveemployed.*11

The ecliptic can by a quite similar procedure (just as we have receivedthe tradition from the first inventors of the art), be divided intotwelve equal parts by circles deduced from its poles. The influencesand the celestial motions and the writings of antiquity supportthis--the consensus then of Nature herself. Truly, these things havebeen proved with most learned and certain reasons and testimonies bythe very learned Johann Schoner.*12 Having been so warned. I want thereader to observe in these old examples what method of division of thehouses of heaven tie ancients observed.

But I also beg of you, Most Learned Teacher, that you kindly acceptthis worthless trifle of gratitude, sent to you in Schoner's name aswell as in mine. Because if we understand that you approve our work inthis field, he shall undertake to communicate (to you) albumasar (whosetext we have noticed in many places differs very much from the earliestmanuscript) both fuller from additions that are not to be spurned andcorrected in many places by scholars, and anything else that we mayjudge would be profitable for common studies.*13


*9. Translating the Greek word isemerinos in Heller's text.
*10. He means, let the equator be used to establish time measures, butnot to establish the cusps of the houses, which lie in the zodiacalcircle.
*11. That is, the word 'sign' is frequently used as an equivalent term for "(celestial) house."
*12. Johann Schoner (1477-1547) was professor of mathematics atNurnberg, 1526-1546 .Thorndike, op. cit., V, 354 ff, 394). He was alsoa student of astrology and astronomy and published a considerablenumber of works on both subjects from 1515 on. Two years before hisdeath, he published a major work on nativities Da judiciis nativitatumlibri tres (Nurnberg: J. Montanus and
J. Neuber, 1545). He had favored the Regiomontanus system of housedivision in his earlier writings, but perhaps in the book just mentionshe argued in favor of a return to Equal House and Sign-House.
*13. Thorndike observes (op. cit., V, 395) that Heller does not seem tohave ever published anything by Albumasar, but this may be because hiselder colleague Schoner died the next year. He did however publish Johnof Seville's Epitome totius Astrologiae in 1548 and several ofMasha'allah's numerous works in 1549.


And we in turn urge you and beseech you publicly in the name of allthat you furnish us at last a complete version of Ptolemy's Tetrabibloswith your learned commentary.*14 For we are confident that it will bedone so clearly that these divine studies of celestial things willrecoup their former light and dignity. Which, we implore and entreatyou most reverently to do.

Farewell, 0 Philip, Ornament of Letters and of True Religion,*15 and may good fortune be yours.

From that lamas NOrnberg, Germany.
April 1, 1546.

*14. Melanchthon eventually complied with this request. His edition ofthe Greek text of the Tetrabiblos with a Latin translation waspublished at Basel in 1553. Thorndike (op. cit., V, 400) says JoachimCamerarius (1500-1574) translated the first two books and Melanchthontranslated the last two. The following year, he published an edition ofProclus's Para phrase of the Tetrabiblos
(Procli paraphrasis... Basel: J. Oporinue, [1554]).
*15. Melanchthon was an intimate friend of Martin Luther (1483-1546)and the leading scholar of the Reformation. (He edited Luther'stranslation of the Bible into German.) Following Luther's death, hebecame the acknowledged leader of the Reformation in Germany.

多乙光

序文

TO HIS TEACHER,
THE VERY FAMOUS AND LEARNED PHILIP MELANCHTHON, Joachim Heller of Weissenfels With the Greatest Respect Dives Special Greeting.

Long ago, Most Learned Teacher,*1 I prayed to God, the Best and Greatest, that eventually some testimony of my gratitude and everlasting respect for you would come to public notice. By some peculiar chance beyond my hope and expectation it has happened, both quickly and as I hope, happily enough. There fell into my hands an old manuscript of admirable antiquity containing some commentaries on celestial matters. This manuscript, which formerly belonged to the library of that magnanimous and glorious hero, Matthew, King of Hungary,*2 escaped by no less happy a fate than by that singular (as I indeed interpret it) genius of our city, which constantly favors this most beautiful part of philosophy, and was preserved until now and finally brought to me to be sold. In it there are several treatises of the old astrologers, and also the one which now for the first time appears in public under the auspices of your famous name, that of the Arabian Astrologer.

May you accept then, Dearest Teacher, an ancient book not previously edited, but short and written in a humble style, not indeed because it might seem to be a worthy gift for such a patron, but because it was made by me. For I would rather seize this occasion, such as it is, for declaring my good will towards you, than pursue the hope of a greater gratitude. And I ask most earnestly that you pardon me en my love and zeal for you.

*1. According to Lyin Thorndike (HMES, V, 337, 365, 394-6), Joachim Heller (c.1518-c.1590) studied at Wittenberg under the famous Reformation scholar and theologian Philip Melanchthon (1497-1560), who was professor of Greek and a life-long advocate of astrology.
*2. Matthias Corvinus (c.1443-1490). He was a life-long book-collector, who founded a magnificent library in Buda (now cart of Budapest). The library was sacked by the Turks in 1526, and many of the books were carried off to Constantinople, but some were seized by individual soldiers, who disposed of them locally.

There are, furthermore, other causes which led me to do this: first, because it was very well known to me, that you, Most Learned Sir, especially delight in this kind of learning; and second, that by your judgment and vote of approval you are accustomed to bestow as
much dignity and authority on this art, as besides you few, and only the greatest artists have conferred upon these divine studies.

For it is not unknown to you how great is the perversity and iniquity of the vulgar judgments by which these studies, which were lot revealed and disclosed to excellent talents except by some divine command, are derived and condemned in the extreme. But these new men, partly impious and partly ignorant, accomplish nothing if they spurn God's most outstanding gifts and afflict them with insults. Pious and holy minds acknowledge and highly esteem these great benefactions of God, conceded to mankind because of their very great utility in life, and with their own ears and minds they shrink away from those tasteless and Epicurean outcries of the mob.

Truly, since you have already seriously and copiously discussed these matters for the vindication of true philosophy, we may revert to the discourse given by our author. He has a method in common with the rest of the Arabs, Hindus, and Persians, who for many centuries back have made use of the teachings of this divine philosophy, in the judgments of which it is permitted to detect precisely this order:

They begin by looking at the cusp of the particular house (as they say), and they consider the bodies and the rays of the fortunate as
well as the malefic stars on it though the mean value of their own discovered orbs. After that, they also consider the lord of the sign that is on the cusp of the house, diligently observing its nature as well as its position in the circle—strong or weak—and the mutual configurations of the fortunes or infortunes with it.

In addition to this, they consider the universal or natural significator of each house, and of the thing guesited, whether they   
are strong or weak, both essentially and in mundo. These are the more powerful and universal decrees and testimonies.

But having set these aside, they have recourse to those weaker, but not absolutely ineffectual significations of the Parts. Especially if some indications agree--the votes of the fortunate stars, or conversely the adverse impediments of the unfavorable stars. In addition, they also look at the lords of the Parts, and their strengths and weaknesses. And they diligently ponder their houses and applications, just as they do with the rest of the significators.

And finally, they also take into consideration, that which is most powerful for ascertaining the time of events—the lords of the triplicity of the domicile, i.e. of the celestial sign, whose decrees they are investigating in the horoscope. And to all this they add certain rules, approved by the long experience of the ages. This, more or less, is the method. which the present author also observes most diligently.

It is also noteworthy that he everywhere retains the equal intervals of the twelve houses of heaven in the zodiac, which both Ptolemy, and the oldest teachers of celestial things followed.*3 For how much confusion is there both of order and also of the influences themselves, whenever three signs at a time, according to the inventions of the modern writers,*4 flow together into the same house?*5 Or when a single sign, the others having been shoved aside as it were, often occupies three houses of heaven?*6 Now much these things differ from the ancient systems and from the precepts of the wise men, the facts and the writings of earlier ages speak for themselves. For if you follow the moderns, the most diverse and plainly contrary decrees of the same house often occur, because of the different signs coming together in it. Or, if you give preference to the sign that appears on the cusp, the others must necessarily remain non-signifying.*7 Or, the influences of different houses will be precisely the same, whenever a sign taking the beginning in anything is extended through three cusps.

So obstinately do they pursue this, that they make the influences of the zodiac dependent upon the rule of the primum mobile, so that they also either throw these decrees of the influences into absolute disorder or they very nearly tear them away from the circle. And well indeed this scheme might have succeeded for them, if they had transferred the fixed as well as the wandering stars, placed in the solar path, there along with the luminaries themselves.

But I ask you, what difference does it make in these influences of heaven, whether the degrees of the zodiac move obliquely or directly? Why do all the philosophers affirm that the obliquity of this circle is the cause of all changes, of all generation and corruption in inferior things and bodies? And this certainly not by itself, but because of the varied motions and concourses of the luminaries and planets that take place in it.
Why don't they transfer these same effects (if to be sure it is pleasing to demolish and reject the findings of the ancients and all the fundamentals of the art), along with the names of the signs, to this same parallel of the equinoxes? For then the rising and setting of the circle would be uniform. Then they could describe and divide equal spaces of houses deduced from the poles of the world. And there would be no confusion and inequality in the division of the houses.*8

*3. Despite assertions to the contrary by many subsequent writers, the natural sense of the words Ptolemy uses in Tetrabiblos iii. 10 (Sect. 128) is that he is speaking of the Equal House system.
*4. The reference is to the use of the system of houses devised by Regiomontanus (1436-1476), whose tables were first published in 1490. In this system, the equator was divided equally, but the ecliptic was not.
*5. That is, when a sign is intercepted in a house, the house actually contains all of one sign and parts of the two adjacent signs.
*6. Here, Heller refers to the opposite situation from that just mentioned. That is, when a sign begins in one house, extends all the way across the next house, and occupies a portion of the next house after that. This is as bad as it gets in Moberg and in lower latitudes, bat from Lat. 52° northward It becomes worse, for it is possible to such high latitudes for the same sign to appear
on three successive cusps.
*7. Translating the Greek word Asemos in Heller's text.
*8. In other words, why not transfer the signs to the equator and eliminate the problem (Heller is speaking sarcastically.)

Truly, Nature herself (as I have said), who has surrounded and decorated the circle of influences with many conspicuous stars, opposes this. The motions of the planets, which turn aside their courses not at the equator, but at the boundaries of the zodiac, also oppose. Those planets whose congresses and configurations with the stars contained within this circle, Experience, the teacher of celestial things, very clearly teaches and demonstrates to have marvelous effects.

Therefore, let the equator*9 be the Measure of the primum mobile and the distributor of times, not the Regulator (so to speak) of the signs of the zodiac,*10 the use of which also for the word "houses" this author too, as well as others, testifies that the ancients have employed.*11

The ecliptic can by a quite similar procedure (just as we have received the tradition from the first inventors of the art), be divided into twelve equal parts by circles deduced from its poles. The influences and the celestial motions and the writings of antiquity support this--the consensus then of Nature herself. Truly, these things have been proved with most learned and certain reasons and testimonies by the very learned Johann Schoner.*12 Having been so warned. I want the reader to observe in these old examples what method of division of the houses of heaven tie ancients observed.

But I also beg of you, Most Learned Teacher, that you kindly accept this worthless trifle of gratitude, sent to you in Schoner's name as well as in mine. Because if we understand that you approve our work in this field, he shall undertake to communicate (to you) albumasar (whose text we have noticed in many places differs very much from the earliest manuscript) both fuller from additions that are not to be spurned and corrected in many places by scholars, and anything else that we may judge would be profitable for common studies.*13


*9. Translating the Greek word isemerinos in Heller's text.
*10. He means, let the equator be used to establish time measures, but not to establish the cusps of the houses, which lie in the zodiacal circle.
*11. That is, the word 'sign' is frequently used as an equivalent term for "(celestial) house."
*12. Johann Schoner (1477-1547) was professor of mathematics at Nurnberg, 1526-1546 .Thorndike, op. cit., V, 354 ff, 394). He was also a student of astrology and astronomy and published a considerable number of works on both subjects from 1515 on. Two years before his death, he published a major work on nativities Da judiciis nativitatum libri tres (Nurnberg: J. Montanus and
J. Neuber, 1545). He had favored the Regiomontanus system of house division in his earlier writings, but perhaps in the book just mentions he argued in favor of a return to Equal House and Sign-House.
*13. Thorndike observes (op. cit., V, 395) that Heller does not seem to have ever published anything by Albumasar, but this may be because his elder colleague Schoner died the next year. He did however publish John of Seville's Epitome totius Astrologiae in 1548 and several of Masha'allah's numerous works in 1549.


And we in turn urge you and beseech you publicly in the name of all that you furnish us at last a complete version of Ptolemy's Tetrabiblos with your learned commentary.*14 For we are confident that it will be done so clearly that these divine studies of celestial things will recoup their former light and dignity. Which, we implore and entreat you most reverently to do.

Farewell, 0 Philip, Ornament of Letters and of True Religion,*15 and may good fortune be yours.

From that lamas NOrnberg, Germany.
April 1, 1546.

*14. Melanchthon eventually complied with this request. His edition of the Greek text of the Tetrabiblos with a Latin translation was published at Basel in 1553. Thorndike (op. cit., V, 400) says Joachim Camerarius (1500-1574) translated the first two books and Melanchthon translated the last two. The following year, he published an edition of Proclus's Para phrase of the Tetrabiblos
(Procli paraphrasis... Basel: J. Oporinue, [1554]).
*15. Melanchthon was an intimate friend of Martin Luther (1483-1546) and the leading scholar of the Reformation. (He edited Luther's translation of the Bible into German.) Following Luther's death, he became the acknowledged leader of the Reformation in Germany.

多乙光

序文

TO HIS TEACHER,
THE VERY FAMOUS AND LEARNED PHILIP MELANCHTHON, Joachim Heller of Weissenfels With the Greatest Respect Dives Special Greeting.

Long ago, Most Learned Teacher,*1 I prayed to God, the Best and Greatest, that eventually some testimony of my gratitude and everlasting respect for you would come to public notice. By some peculiar chance beyond my hope and expectation it has happened, both quickly and as I hope, happily enough. There fell into my hands an old manuscript of admirable antiquity containing some commentaries on celestial matters. This manuscript, which formerly belonged to the library of that magnanimous and glorious hero, Matthew, King of Hungary,*2 escaped by no less happy a fate than by that singular (as I indeed interpret it) genius of our city, which constantly favors this most beautiful part of philosophy, and was preserved until now and finally brought to me to be sold. In it there are several treatises of the old astrologers, and also the one which now for the first time appears in public under the auspices of your famous name, that of the Arabian Astrologer.

May you accept then, Dearest Teacher, an ancient book not previously edited, but short and written in a humble style, not indeed because it might seem to be a worthy gift for such a patron, but because it was made by me. For I would rather seize this occasion, such as it is, for declaring my good will towards you, than pursue the hope of a greater gratitude. And I ask most earnestly that you pardon me en my love and zeal for you.

*1. According to Lyin Thorndike (HMES, V, 337, 365, 394-6), Joachim Heller (c.1518-c.1590) studied at Wittenberg under the famous Reformation scholar and theologian Philip Melanchthon (1497-1560), who was professor of Greek and a life-long advocate of astrology.
*2. Matthias Corvinus (c.1443-1490). He was a life-long book-collector, who founded a magnificent library in Buda (now cart of Budapest). The library was sacked by the Turks in 1526, and many of the books were carried off to Constantinople, but some were seized by individual soldiers, who disposed of them locally.

There are, furthermore, other causes which led me to do this: first, because it was very well known to me, that you, Most Learned Sir, especially delight in this kind of learning; and second, that by your judgment and vote of approval you are accustomed to bestow as
much dignity and authority on this art, as besides you few, and only the greatest artists have conferred upon these divine studies.

For it is not unknown to you how great is the perversity and iniquity of the vulgar judgments by which these studies, which were lot revealed and disclosed to excellent talents except by some divine command, are derived and condemned in the extreme. But these new men, partly impious and partly ignorant, accomplish nothing if they spurn God's most outstanding gifts and afflict them with insults. Pious and holy minds acknowledge and highly esteem these great benefactions of God, conceded to mankind because of their very great utility in life, and with their own ears and minds they shrink away from those tasteless and Epicurean outcries of the mob.

Truly, since you have already seriously and copiously discussed these matters for the vindication of true philosophy, we may revert to the discourse given by our author. He has a method in common with the rest of the Arabs, Hindus, and Persians, who for many centuries back have made use of the teachings of this divine philosophy, in the judgments of which it is permitted to detect precisely this order:

They begin by looking at the cusp of the particular house (as they say), and they consider the bodies and the rays of the fortunate as
well as the malefic stars on it though the mean value of their own discovered orbs. After that, they also consider the lord of the sign that is on the cusp of the house, diligently observing its nature as well as its position in the circle—strong or weak—and the mutual configurations of the fortunes or infortunes with it.

In addition to this, they consider the universal or natural significator of each house, and of the thing guesited, whether they   
are strong or weak, both essentially and in mundo. These are the more powerful and universal decrees and testimonies.

But having set these aside, they have recourse to those weaker, but not absolutely ineffectual significations of the Parts. Especially if some indications agree--the votes of the fortunate stars, or conversely the adverse impediments of the unfavorable stars. In addition, they also look at the lords of the Parts, and their strengths and weaknesses. And they diligently ponder their houses and applications, just as they do with the rest of the significators.

And finally, they also take into consideration, that which is most powerful for ascertaining the time of events—the lords of the triplicity of the domicile, i.e. of the celestial sign, whose decrees they are investigating in the horoscope. And to all this they add certain rules, approved by the long experience of the ages. This, more or less, is the method. which the present author also observes most diligently.

It is also noteworthy that he everywhere retains the equal intervals of the twelve houses of heaven in the zodiac, which both Ptolemy, and the oldest teachers of celestial things followed.*3 For how much confusion is there both of order and also of the influences themselves, whenever three signs at a time, according to the inventions of the modern writers,*4 flow together into the same house?*5 Or when a single sign, the others having been shoved aside as it were, often occupies three houses of heaven?*6 Now much these things differ from the ancient systems and from the precepts of the wise men, the facts and the writings of earlier ages speak for themselves. For if you follow the moderns, the most diverse and plainly contrary decrees of the same house often occur, because of the different signs coming together in it. Or, if you give preference to the sign that appears on the cusp, the others must necessarily remain non-signifying.*7 Or, the influences of different houses will be precisely the same, whenever a sign taking the beginning in anything is extended through three cusps.

So obstinately do they pursue this, that they make the influences of the zodiac dependent upon the rule of the primum mobile, so that they also either throw these decrees of the influences into absolute disorder or they very nearly tear them away from the circle. And well indeed this scheme might have succeeded for them, if they had transferred the fixed as well as the wandering stars, placed in the solar path, there along with the luminaries themselves.

But I ask you, what difference does it make in these influences of heaven, whether the degrees of the zodiac move obliquely or directly? Why do all the philosophers affirm that the obliquity of this circle is the cause of all changes, of all generation and corruption in inferior things and bodies? And this certainly not by itself, but because of the varied motions and concourses of the luminaries and planets that take place in it.
Why don't they transfer these same effects (if to be sure it is pleasing to demolish and reject the findings of the ancients and all the fundamentals of the art), along with the names of the signs, to this same parallel of the equinoxes? For then the rising and setting of the circle would be uniform. Then they could describe and divide equal spaces of houses deduced from the poles of the world. And there would be no confusion and inequality in the division of the houses.*8

*3. Despite assertions to the contrary by many subsequent writers, the natural sense of the words Ptolemy uses in Tetrabiblos iii. 10 (Sect. 128) is that he is speaking of the Equal House system.
*4. The reference is to the use of the system of houses devised by Regiomontanus (1436-1476), whose tables were first published in 1490. In this system, the equator was divided equally, but the ecliptic was not.
*5. That is, when a sign is intercepted in a house, the house actually contains all of one sign and parts of the two adjacent signs.
*6. Here, Heller refers to the opposite situation from that just mentioned. That is, when a sign begins in one house, extends all the way across the next house, and occupies a portion of the next house after that. This is as bad as it gets in Moberg and in lower latitudes, bat from Lat. 52° northward It becomes worse, for it is possible to such high latitudes for the same sign to appear
on three successive cusps.
*7. Translating the Greek word Asemos in Heller's text.
*8. In other words, why not transfer the signs to the equator and eliminate the problem (Heller is speaking sarcastically.)

Truly, Nature herself (as I have said), who has surrounded and decorated the circle of influences with many conspicuous stars, opposes this. The motions of the planets, which turn aside their courses not at the equator, but at the boundaries of the zodiac, also oppose. Those planets whose congresses and configurations with the stars contained within this circle, Experience, the teacher of celestial things, very clearly teaches and demonstrates to have marvelous effects.

Therefore, let the equator*9 be the Measure of the primum mobile and the distributor of times, not the Regulator (so to speak) of the signs of the zodiac,*10 the use of which also for the word "houses" this author too, as well as others, testifies that the ancients have employed.*11

The ecliptic can by a quite similar procedure (just as we have received the tradition from the first inventors of the art), be divided into twelve equal parts by circles deduced from its poles. The influences and the celestial motions and the writings of antiquity support this--the consensus then of Nature herself. Truly, these things have been proved with most learned and certain reasons and testimonies by the very learned Johann Schoner.*12 Having been so warned. I want the reader to observe in these old examples what method of division of the houses of heaven tie ancients observed.

But I also beg of you, Most Learned Teacher, that you kindly accept this worthless trifle of gratitude, sent to you in Schoner's name as well as in mine. Because if we understand that you approve our work in this field, he shall undertake to communicate (to you) albumasar (whose text we have noticed in many places differs very much from the earliest manuscript) both fuller from additions that are not to be spurned and corrected in many places by scholars, and anything else that we may judge would be profitable for common studies.*13


*9. Translating the Greek word isemerinos in Heller's text.
*10. He means, let the equator be used to establish time measures, but not to establish the cusps of the houses, which lie in the zodiacal circle.
*11. That is, the word 'sign' is frequently used as an equivalent term for "(celestial) house."
*12. Johann Schoner (1477-1547) was professor of mathematics at Nurnberg, 1526-1546 .Thorndike, op. cit., V, 354 ff, 394). He was also a student of astrology and astronomy and published a considerable number of works on both subjects from 1515 on. Two years before his death, he published a major work on nativities Da judiciis nativitatum libri tres (Nurnberg: J. Montanus and
J. Neuber, 1545). He had favored the Regiomontanus system of house division in his earlier writings, but perhaps in the book just mentions he argued in favor of a return to Equal House and Sign-House.
*13. Thorndike observes (op. cit., V, 395) that Heller does not seem to have ever published anything by Albumasar, but this may be because his elder colleague Schoner died the next year. He did however publish John of Seville's Epitome totius Astrologiae in 1548 and several of Masha'allah's numerous works in 1549.


And we in turn urge you and beseech you publicly in the name of all that you furnish us at last a complete version of Ptolemy's Tetrabiblos with your learned commentary.*14 For we are confident that it will be done so clearly that these divine studies of celestial things will recoup their former light and dignity. Which, we implore and entreat you most reverently to do.

Farewell, 0 Philip, Ornament of Letters and of True Religion,*15 and may good fortune be yours.

From that lamas NOrnberg, Germany.
April 1, 1546.

*14. Melanchthon eventually complied with this request. His edition of the Greek text of the Tetrabiblos with a Latin translation was published at Basel in 1553. Thorndike (op. cit., V, 400) says Joachim Camerarius (1500-1574) translated the first two books and Melanchthon translated the last two. The following year, he published an edition of Proclus's Para phrase of the Tetrabiblos
(Procli paraphrasis... Basel: J. Oporinue, [1554]).
*15. Melanchthon was an intimate friend of Martin Luther (1483-1546) and the leading scholar of the Reformation. (He edited Luther's translation of the Bible into German.) Following Luther's death, he became the acknowledged leader of the Reformation in Germany.

多乙光

序文

TO HIS TEACHER,
THE VERY FAMOUS AND LEARNED PHILIP MELANCHTHON, Joachim Heller of Weissenfels With the Greatest Respect Dives Special Greeting.

Long ago, Most Learned Teacher,*1 I prayed to God, the Best and Greatest, that eventually some testimony of my gratitude and everlasting respect for you would come to public notice. By some peculiar chance beyond my hope and expectation it has happened, both quickly and as I hope, happily enough. There fell into my hands an old manuscript of admirable antiquity containing some commentaries on celestial matters. This manuscript, which formerly belonged to the library of that magnanimous and glorious hero, Matthew, King of Hungary,*2 escaped by no less happy a fate than by that singular (as I indeed interpret it) genius of our city, which constantly favors this most beautiful part of philosophy, and was preserved until now and finally brought to me to be sold. In it there are several treatises of the old astrologers, and also the one which now for the first time appears in public under the auspices of your famous name, that of the Arabian Astrologer.

May you accept then, Dearest Teacher, an ancient book not previously edited, but short and written in a humble style, not indeed because it might seem to be a worthy gift for such a patron, but because it was made by me. For I would rather seize this occasion, such as it is, for declaring my good will towards you, than pursue the hope of a greater gratitude. And I ask most earnestly that you pardon me en my love and zeal for you.

*1. According to Lyin Thorndike (HMES, V, 337, 365, 394-6), Joachim Heller (c.1518-c.1590) studied at Wittenberg under the famous Reformation scholar and theologian Philip Melanchthon (1497-1560), who was professor of Greek and a life-long advocate of astrology.
*2. Matthias Corvinus (c.1443-1490). He was a life-long book-collector, who founded a magnificent library in Buda (now cart of Budapest). The library was sacked by the Turks in 1526, and many of the books were carried off to Constantinople, but some were seized by individual soldiers, who disposed of them locally.

There are, furthermore, other causes which led me to do this: first, because it was very well known to me, that you, Most Learned Sir, especially delight in this kind of learning; and second, that by your judgment and vote of approval you are accustomed to bestow as
much dignity and authority on this art, as besides you few, and only the greatest artists have conferred upon these divine studies.

For it is not unknown to you how great is the perversity and iniquity of the vulgar judgments by which these studies, which were lot revealed and disclosed to excellent talents except by some divine command, are derived and condemned in the extreme. But these new men, partly impious and partly ignorant, accomplish nothing if they spurn God's most outstanding gifts and afflict them with insults. Pious and holy minds acknowledge and highly esteem these great benefactions of God, conceded to mankind because of their very great utility in life, and with their own ears and minds they shrink away from those tasteless and Epicurean outcries of the mob.

Truly, since you have already seriously and copiously discussed these matters for the vindication of true philosophy, we may revert to the discourse given by our author. He has a method in common with the rest of the Arabs, Hindus, and Persians, who for many centuries back have made use of the teachings of this divine philosophy, in the judgments of which it is permitted to detect precisely this order:

They begin by looking at the cusp of the particular house (as they say), and they consider the bodies and the rays of the fortunate as
well as the malefic stars on it though the mean value of their own discovered orbs. After that, they also consider the lord of the sign that is on the cusp of the house, diligently observing its nature as well as its position in the circle—strong or weak—and the mutual configurations of the fortunes or infortunes with it.

In addition to this, they consider the universal or natural significator of each house, and of the thing guesited, whether they   
are strong or weak, both essentially and in mundo. These are the more powerful and universal decrees and testimonies.

But having set these aside, they have recourse to those weaker, but not absolutely ineffectual significations of the Parts. Especially if some indications agree--the votes of the fortunate stars, or conversely the adverse impediments of the unfavorable stars. In addition, they also look at the lords of the Parts, and their strengths and weaknesses. And they diligently ponder their houses and applications, just as they do with the rest of the significators.

And finally, they also take into consideration, that which is most powerful for ascertaining the time of events—the lords of the triplicity of the domicile, i.e. of the celestial sign, whose decrees they are investigating in the horoscope. And to all this they add certain rules, approved by the long experience of the ages. This, more or less, is the method. which the present author also observes most diligently.

It is also noteworthy that he everywhere retains the equal intervals of the twelve houses of heaven in the zodiac, which both Ptolemy, and the oldest teachers of celestial things followed.*3 For how much confusion is there both of order and also of the influences themselves, whenever three signs at a time, according to the inventions of the modern writers,*4 flow together into the same house?*5 Or when a single sign, the others having been shoved aside as it were, often occupies three houses of heaven?*6 Now much these things differ from the ancient systems and from the precepts of the wise men, the facts and the writings of earlier ages speak for themselves. For if you follow the moderns, the most diverse and plainly contrary decrees of the same house often occur, because of the different signs coming together in it. Or, if you give preference to the sign that appears on the cusp, the others must necessarily remain non-signifying.*7 Or, the influences of different houses will be precisely the same, whenever a sign taking the beginning in anything is extended through three cusps.

So obstinately do they pursue this, that they make the influences of the zodiac dependent upon the rule of the primum mobile, so that they also either throw these decrees of the influences into absolute disorder or they very nearly tear them away from the circle. And well indeed this scheme might have succeeded for them, if they had transferred the fixed as well as the wandering stars, placed in the solar path, there along with the luminaries themselves.

But I ask you, what difference does it make in these influences of heaven, whether the degrees of the zodiac move obliquely or directly? Why do all the philosophers affirm that the obliquity of this circle is the cause of all changes, of all generation and corruption in inferior things and bodies? And this certainly not by itself, but because of the varied motions and concourses of the luminaries and planets that take place in it.
Why don't they transfer these same effects (if to be sure it is pleasing to demolish and reject the findings of the ancients and all the fundamentals of the art), along with the names of the signs, to this same parallel of the equinoxes? For then the rising and setting of the circle would be uniform. Then they could describe and divide equal spaces of houses deduced from the poles of the world. And there would be no confusion and inequality in the division of the houses.*8

*3. Despite assertions to the contrary by many subsequent writers, the natural sense of the words Ptolemy uses in Tetrabiblos iii. 10 (Sect. 128) is that he is speaking of the Equal House system.
*4. The reference is to the use of the system of houses devised by Regiomontanus (1436-1476), whose tables were first published in 1490. In this system, the equator was divided equally, but the ecliptic was not.
*5. That is, when a sign is intercepted in a house, the house actually contains all of one sign and parts of the two adjacent signs.
*6. Here, Heller refers to the opposite situation from that just mentioned. That is, when a sign begins in one house, extends all the way across the next house, and occupies a portion of the next house after that. This is as bad as it gets in Moberg and in lower latitudes, bat from Lat. 52° northward It becomes worse, for it is possible to such high latitudes for the same sign to appear
on three successive cusps.
*7. Translating the Greek word Asemos in Heller's text.
*8. In other words, why not transfer the signs to the equator and eliminate the problem (Heller is speaking sarcastically.)

Truly, Nature herself (as I have said), who has surrounded and decorated the circle of influences with many conspicuous stars, opposes this. The motions of the planets, which turn aside their courses not at the equator, but at the boundaries of the zodiac, also oppose. Those planets whose congresses and configurations with the stars contained within this circle, Experience, the teacher of celestial things, very clearly teaches and demonstrates to have marvelous effects.

Therefore, let the equator*9 be the Measure of the primum mobile and the distributor of times, not the Regulator (so to speak) of the signs of the zodiac,*10 the use of which also for the word "houses" this author too, as well as others, testifies that the ancients have employed.*11

The ecliptic can by a quite similar procedure (just as we have received the tradition from the first inventors of the art), be divided into twelve equal parts by circles deduced from its poles. The influences and the celestial motions and the writings of antiquity support this--the consensus then of Nature herself. Truly, these things have been proved with most learned and certain reasons and testimonies by the very learned Johann Schoner.*12 Having been so warned. I want the reader to observe in these old examples what method of division of the houses of heaven tie ancients observed.

But I also beg of you, Most Learned Teacher, that you kindly accept this worthless trifle of gratitude, sent to you in Schoner's name as well as in mine. Because if we understand that you approve our work in this field, he shall undertake to communicate (to you) albumasar (whose text we have noticed in many places differs very much from the earliest manuscript) both fuller from additions that are not to be spurned and corrected in many places by scholars, and anything else that we may judge would be profitable for common studies.*13


*9. Translating the Greek word isemerinos in Heller's text.
*10. He means, let the equator be used to establish time measures, but not to establish the cusps of the houses, which lie in the zodiacal circle.
*11. That is, the word 'sign' is frequently used as an equivalent term for "(celestial) house."
*12. Johann Schoner (1477-1547) was professor of mathematics at Nurnberg, 1526-1546 .Thorndike, op. cit., V, 354 ff, 394). He was also a student of astrology and astronomy and published a considerable number of works on both subjects from 1515 on. Two years before his death, he published a major work on nativities Da judiciis nativitatum libri tres (Nurnberg: J. Montanus and
J. Neuber, 1545). He had favored the Regiomontanus system of house division in his earlier writings, but perhaps in the book just mentions he argued in favor of a return to Equal House and Sign-House.
*13. Thorndike observes (op. cit., V, 395) that Heller does not seem to have ever published anything by Albumasar, but this may be because his elder colleague Schoner died the next year. He did however publish John of Seville's Epitome totius Astrologiae in 1548 and several of Masha'allah's numerous works in 1549.


And we in turn urge you and beseech you publicly in the name of all that you furnish us at last a complete version of Ptolemy's Tetrabiblos with your learned commentary.*14 For we are confident that it will be done so clearly that these divine studies of celestial things will recoup their former light and dignity. Which, we implore and entreat you most reverently to do.

Farewell, 0 Philip, Ornament of Letters and of True Religion,*15 and may good fortune be yours.

From that lamas NOrnberg, Germany.
April 1, 1546.

*14. Melanchthon eventually complied with this request. His edition of the Greek text of the Tetrabiblos with a Latin translation was published at Basel in 1553. Thorndike (op. cit., V, 400) says Joachim Camerarius (1500-1574) translated the first two books and Melanchthon translated the last two. The following year, he published an edition of Proclus's Para phrase of the Tetrabiblos
(Procli paraphrasis... Basel: J. Oporinue, [1554]).
*15. Melanchthon was an intimate friend of Martin Luther (1483-1546) and the leading scholar of the Reformation. (He edited Luther's translation of the Bible into German.) Following Luther's death, he became the acknowledged leader of the Reformation in Germany.

多乙光

序文

TO HIS TEACHER,
THE VERY FAMOUS AND LEARNED PHILIP MELANCHTHON, Joachim Heller of Weissenfels With the Greatest Respect Dives Special Greeting.

Long ago, Most Learned Teacher,*1 I prayed to God, the Best and Greatest, that eventually some testimony of my gratitude and everlasting respect for you would come to public notice. By some peculiar chance beyond my hope and expectation it has happened, both quickly and as I hope, happily enough. There fell into my hands an old manuscript of admirable antiquity containing some commentaries on celestial matters. This manuscript, which formerly belonged to the library of that magnanimous and glorious hero, Matthew, King of Hungary,*2 escaped by no less happy a fate than by that singular (as I indeed interpret it) genius of our city, which constantly favors this most beautiful part of philosophy, and was preserved until now and finally brought to me to be sold. In it there are several treatises of the old astrologers, and also the one which now for the first time appears in public under the auspices of your famous name, that of the Arabian Astrologer.

May you accept then, Dearest Teacher, an ancient book not previously edited, but short and written in a humble style, not indeed because it might seem to be a worthy gift for such a patron, but because it was made by me. For I would rather seize this occasion, such as it is, for declaring my good will towards you, than pursue the hope of a greater gratitude. And I ask most earnestly that you pardon me en my love and zeal for you.

*1. According to Lyin Thorndike (HMES, V, 337, 365, 394-6), Joachim Heller (c.1518-c.1590) studied at Wittenberg under the famous Reformation scholar and theologian Philip Melanchthon (1497-1560), who was professor of Greek and a life-long advocate of astrology.
*2. Matthias Corvinus (c.1443-1490). He was a life-long book-collector, who founded a magnificent library in Buda (now cart of Budapest). The library was sacked by the Turks in 1526, and many of the books were carried off to Constantinople, but some were seized by individual soldiers, who disposed of them locally.

There are, furthermore, other causes which led me to do this: first, because it was very well known to me, that you, Most Learned Sir, especially delight in this kind of learning; and second, that by your judgment and vote of approval you are accustomed to bestow as
much dignity and authority on this art, as besides you few, and only the greatest artists have conferred upon these divine studies.

For it is not unknown to you how great is the perversity and iniquity of the vulgar judgments by which these studies, which were lot revealed and disclosed to excellent talents except by some divine command, are derived and condemned in the extreme. But these new men, partly impious and partly ignorant, accomplish nothing if they spurn God's most outstanding gifts and afflict them with insults. Pious and holy minds acknowledge and highly esteem these great benefactions of God, conceded to mankind because of their very great utility in life, and with their own ears and minds they shrink away from those tasteless and Epicurean outcries of the mob.

Truly, since you have already seriously and copiously discussed these matters for the vindication of true philosophy, we may revert to the discourse given by our author. He has a method in common with the rest of the Arabs, Hindus, and Persians, who for many centuries back have made use of the teachings of this divine philosophy, in the judgments of which it is permitted to detect precisely this order:

They begin by looking at the cusp of the particular house (as they say), and they consider the bodies and the rays of the fortunate as
well as the malefic stars on it though the mean value of their own discovered orbs. After that, they also consider the lord of the sign that is on the cusp of the house, diligently observing its nature as well as its position in the circle—strong or weak—and the mutual configurations of the fortunes or infortunes with it.

In addition to this, they consider the universal or natural significator of each house, and of the thing guesited, whether they   
are strong or weak, both essentially and in mundo. These are the more powerful and universal decrees and testimonies.

But having set these aside, they have recourse to those weaker, but not absolutely ineffectual significations of the Parts. Especially if some indications agree--the votes of the fortunate stars, or conversely the adverse impediments of the unfavorable stars. In addition, they also look at the lords of the Parts, and their strengths and weaknesses. And they diligently ponder their houses and applications, just as they do with the rest of the significators.

And finally, they also take into consideration, that which is most powerful for ascertaining the time of events—the lords of the triplicity of the domicile, i.e. of the celestial sign, whose decrees they are investigating in the horoscope. And to all this they add certain rules, approved by the long experience of the ages. This, more or less, is the method. which the present author also observes most diligently.

It is also noteworthy that he everywhere retains the equal intervals of the twelve houses of heaven in the zodiac, which both Ptolemy, and the oldest teachers of celestial things followed.*3 For how much confusion is there both of order and also of the influences themselves, whenever three signs at a time, according to the inventions of the modern writers,*4 flow together into the same house?*5 Or when a single sign, the others having been shoved aside as it were, often occupies three houses of heaven?*6 Now much these things differ from the ancient systems and from the precepts of the wise men, the facts and the writings of earlier ages speak for themselves. For if you follow the moderns, the most diverse and plainly contrary decrees of the same house often occur, because of the different signs coming together in it. Or, if you give preference to the sign that appears on the cusp, the others must necessarily remain non-signifying.*7 Or, the influences of different houses will be precisely the same, whenever a sign taking the beginning in anything is extended through three cusps.

So obstinately do they pursue this, that they make the influences of the zodiac dependent upon the rule of the primum mobile, so that they also either throw these decrees of the influences into absolute disorder or they very nearly tear them away from the circle. And well indeed this scheme might have succeeded for them, if they had transferred the fixed as well as the wandering stars, placed in the solar path, there along with the luminaries themselves.

But I ask you, what difference does it make in these influences of heaven, whether the degrees of the zodiac move obliquely or directly? Why do all the philosophers affirm that the obliquity of this circle is the cause of all changes, of all generation and corruption in inferior things and bodies? And this certainly not by itself, but because of the varied motions and concourses of the luminaries and planets that take place in it.
Why don't they transfer these same effects (if to be sure it is pleasing to demolish and reject the findings of the ancients and all the fundamentals of the art), along with the names of the signs, to this same parallel of the equinoxes? For then the rising and setting of the circle would be uniform. Then they could describe and divide equal spaces of houses deduced from the poles of the world. And there would be no confusion and inequality in the division of the houses.*8

*3. Despite assertions to the contrary by many subsequent writers, the natural sense of the words Ptolemy uses in Tetrabiblos iii. 10 (Sect. 128) is that he is speaking of the Equal House system.
*4. The reference is to the use of the system of houses devised by Regiomontanus (1436-1476), whose tables were first published in 1490. In this system, the equator was divided equally, but the ecliptic was not.
*5. That is, when a sign is intercepted in a house, the house actually contains all of one sign and parts of the two adjacent signs.
*6. Here, Heller refers to the opposite situation from that just mentioned. That is, when a sign begins in one house, extends all the way across the next house, and occupies a portion of the next house after that. This is as bad as it gets in Moberg and in lower latitudes, bat from Lat. 52° northward It becomes worse, for it is possible to such high latitudes for the same sign to appear
on three successive cusps.
*7. Translating the Greek word Asemos in Heller's text.
*8. In other words, why not transfer the signs to the equator and eliminate the problem (Heller is speaking sarcastically.)

Truly, Nature herself (as I have said), who has surrounded and decorated the circle of influences with many conspicuous stars, opposes this. The motions of the planets, which turn aside their courses not at the equator, but at the boundaries of the zodiac, also oppose. Those planets whose congresses and configurations with the stars contained within this circle, Experience, the teacher of celestial things, very clearly teaches and demonstrates to have marvelous effects.

Therefore, let the equator*9 be the Measure of the primum mobile and the distributor of times, not the Regulator (so to speak) of the signs of the zodiac,*10 the use of which also for the word "houses" this author too, as well as others, testifies that the ancients have employed.*11

The ecliptic can by a quite similar procedure (just as we have received the tradition from the first inventors of the art), be divided into twelve equal parts by circles deduced from its poles. The influences and the celestial motions and the writings of antiquity support this--the consensus then of Nature herself. Truly, these things have been proved with most learned and certain reasons and testimonies by the very learned Johann Schoner.*12 Having been so warned. I want the reader to observe in these old examples what method of division of the houses of heaven tie ancients observed.

But I also beg of you, Most Learned Teacher, that you kindly accept this worthless trifle of gratitude, sent to you in Schoner's name as well as in mine. Because if we understand that you approve our work in this field, he shall undertake to communicate (to you) albumasar (whose text we have noticed in many places differs very much from the earliest manuscript) both fuller from additions that are not to be spurned and corrected in many places by scholars, and anything else that we may judge would be profitable for common studies.*13


*9. Translating the Greek word isemerinos in Heller's text.
*10. He means, let the equator be used to establish time measures, but not to establish the cusps of the houses, which lie in the zodiacal circle.
*11. That is, the word 'sign' is frequently used as an equivalent term for "(celestial) house."
*12. Johann Schoner (1477-1547) was professor of mathematics at Nurnberg, 1526-1546 .Thorndike, op. cit., V, 354 ff, 394). He was also a student of astrology and astronomy and published a considerable number of works on both subjects from 1515 on. Two years before his death, he published a major work on nativities Da judiciis nativitatum libri tres (Nurnberg: J. Montanus and
J. Neuber, 1545). He had favored the Regiomontanus system of house division in his earlier writings, but perhaps in the book just mentions he argued in favor of a return to Equal House and Sign-House.
*13. Thorndike observes (op. cit., V, 395) that Heller does not seem to have ever published anything by Albumasar, but this may be because his elder colleague Schoner died the next year. He did however publish John of Seville's Epitome totius Astrologiae in 1548 and several of Masha'allah's numerous works in 1549.


And we in turn urge you and beseech you publicly in the name of all that you furnish us at last a complete version of Ptolemy's Tetrabiblos with your learned commentary.*14 For we are confident that it will be done so clearly that these divine studies of celestial things will recoup their former light and dignity. Which, we implore and entreat you most reverently to do.

Farewell, 0 Philip, Ornament of Letters and of True Religion,*15 and may good fortune be yours.

From that lamas NOrnberg, Germany.
April 1, 1546.

*14. Melanchthon eventually complied with this request. His edition of the Greek text of the Tetrabiblos with a Latin translation was published at Basel in 1553. Thorndike (op. cit., V, 400) says Joachim Camerarius (1500-1574) translated the first two books and Melanchthon translated the last two. The following year, he published an edition of Proclus's Para phrase of the Tetrabiblos
(Procli paraphrasis... Basel: J. Oporinue, [1554]).
*15. Melanchthon was an intimate friend of Martin Luther (1483-1546) and the leading scholar of the Reformation. (He edited Luther's translation of the Bible into German.) Following Luther's death, he became the acknowledged leader of the Reformation in Germany.

多乙光

序文

TO HIS TEACHER,
THE VERY FAMOUS AND LEARNED PHILIP MELANCHTHON, Joachim Heller of Weissenfels With the Greatest Respect Dives Special Greeting.

Long ago, Most Learned Teacher,*1 I prayed to God, the Best and Greatest, that eventually some testimony of my gratitude and everlasting respect for you would come to public notice. By some peculiar chance beyond my hope and expectation it has happened, both quickly and as I hope, happily enough. There fell into my hands an old manuscript of admirable antiquity containing some commentaries on celestial matters. This manuscript, which formerly belonged to the library of that magnanimous and glorious hero, Matthew, King of Hungary,*2 escaped by no less happy a fate than by that singular (as I indeed interpret it) genius of our city, which constantly favors this most beautiful part of philosophy, and was preserved until now and finally brought to me to be sold. In it there are several treatises of the old astrologers, and also the one which now for the first time appears in public under the auspices of your famous name, that of the Arabian Astrologer.

May you accept then, Dearest Teacher, an ancient book not previously edited, but short and written in a humble style, not indeed because it might seem to be a worthy gift for such a patron, but because it was made by me. For I would rather seize this occasion, such as it is, for declaring my good will towards you, than pursue the hope of a greater gratitude. And I ask most earnestly that you pardon me en my love and zeal for you.

*1. According to Lyin Thorndike (HMES, V, 337, 365, 394-6), Joachim Heller (c.1518-c.1590) studied at Wittenberg under the famous Reformation scholar and theologian Philip Melanchthon (1497-1560), who was professor of Greek and a life-long advocate of astrology.
*2. Matthias Corvinus (c.1443-1490). He was a life-long book-collector, who founded a magnificent library in Buda (now cart of Budapest). The library was sacked by the Turks in 1526, and many of the books were carried off to Constantinople, but some were seized by individual soldiers, who disposed of them locally.

There are, furthermore, other causes which led me to do this: first, because it was very well known to me, that you, Most Learned Sir, especially delight in this kind of learning; and second, that by your judgment and vote of approval you are accustomed to bestow as
much dignity and authority on this art, as besides you few, and only the greatest artists have conferred upon these divine studies.

For it is not unknown to you how great is the perversity and iniquity of the vulgar judgments by which these studies, which were lot revealed and disclosed to excellent talents except by some divine command, are derived and condemned in the extreme. But these new men, partly impious and partly ignorant, accomplish nothing if they spurn God's most outstanding gifts and afflict them with insults. Pious and holy minds acknowledge and highly esteem these great benefactions of God, conceded to mankind because of their very great utility in life, and with their own ears and minds they shrink away from those tasteless and Epicurean outcries of the mob.

Truly, since you have already seriously and copiously discussed these matters for the vindication of true philosophy, we may revert to the discourse given by our author. He has a method in common with the rest of the Arabs, Hindus, and Persians, who for many centuries back have made use of the teachings of this divine philosophy, in the judgments of which it is permitted to detect precisely this order:

They begin by looking at the cusp of the particular house (as they say), and they consider the bodies and the rays of the fortunate as
well as the malefic stars on it though the mean value of their own discovered orbs. After that, they also consider the lord of the sign that is on the cusp of the house, diligently observing its nature as well as its position in the circle—strong or weak—and the mutual configurations of the fortunes or infortunes with it.

In addition to this, they consider the universal or natural significator of each house, and of the thing guesited, whether they   
are strong or weak, both essentially and in mundo. These are the more powerful and universal decrees and testimonies.

But having set these aside, they have recourse to those weaker, but not absolutely ineffectual significations of the Parts. Especially if some indications agree--the votes of the fortunate stars, or conversely the adverse impediments of the unfavorable stars. In addition, they also look at the lords of the Parts, and their strengths and weaknesses. And they diligently ponder their houses and applications, just as they do with the rest of the significators.

And finally, they also take into consideration, that which is most powerful for ascertaining the time of events—the lords of the triplicity of the domicile, i.e. of the celestial sign, whose decrees they are investigating in the horoscope. And to all this they add certain rules, approved by the long experience of the ages. This, more or less, is the method. which the present author also observes most diligently.

It is also noteworthy that he everywhere retains the equal intervals of the twelve houses of heaven in the zodiac, which both Ptolemy, and the oldest teachers of celestial things followed.*3 For how much confusion is there both of order and also of the influences themselves, whenever three signs at a time, according to the inventions of the modern writers,*4 flow together into the same house?*5 Or when a single sign, the others having been shoved aside as it were, often occupies three houses of heaven?*6 Now much these things differ from the ancient systems and from the precepts of the wise men, the facts and the writings of earlier ages speak for themselves. For if you follow the moderns, the most diverse and plainly contrary decrees of the same house often occur, because of the different signs coming together in it. Or, if you give preference to the sign that appears on the cusp, the others must necessarily remain non-signifying.*7 Or, the influences of different houses will be precisely the same, whenever a sign taking the beginning in anything is extended through three cusps.

So obstinately do they pursue this, that they make the influences of the zodiac dependent upon the rule of the primum mobile, so that they also either throw these decrees of the influences into absolute disorder or they very nearly tear them away from the circle. And well indeed this scheme might have succeeded for them, if they had transferred the fixed as well as the wandering stars, placed in the solar path, there along with the luminaries themselves.

But I ask you, what difference does it make in these influences of heaven, whether the degrees of the zodiac move obliquely or directly? Why do all the philosophers affirm that the obliquity of this circle is the cause of all changes, of all generation and corruption in inferior things and bodies? And this certainly not by itself, but because of the varied motions and concourses of the luminaries and planets that take place in it.
Why don't they transfer these same effects (if to be sure it is pleasing to demolish and reject the findings of the ancients and all the fundamentals of the art), along with the names of the signs, to this same parallel of the equinoxes? For then the rising and setting of the circle would be uniform. Then they could describe and divide equal spaces of houses deduced from the poles of the world. And there would be no confusion and inequality in the division of the houses.*8

*3. Despite assertions to the contrary by many subsequent writers, the natural sense of the words Ptolemy uses in Tetrabiblos iii. 10 (Sect. 128) is that he is speaking of the Equal House system.
*4. The reference is to the use of the system of houses devised by Regiomontanus (1436-1476), whose tables were first published in 1490. In this system, the equator was divided equally, but the ecliptic was not.
*5. That is, when a sign is intercepted in a house, the house actually contains all of one sign and parts of the two adjacent signs.
*6. Here, Heller refers to the opposite situation from that just mentioned. That is, when a sign begins in one house, extends all the way across the next house, and occupies a portion of the next house after that. This is as bad as it gets in Moberg and in lower latitudes, bat from Lat. 52° northward It becomes worse, for it is possible to such high latitudes for the same sign to appear
on three successive cusps.
*7. Translating the Greek word Asemos in Heller's text.
*8. In other words, why not transfer the signs to the equator and eliminate the problem (Heller is speaking sarcastically.)

Truly, Nature herself (as I have said), who has surrounded and decorated the circle of influences with many conspicuous stars, opposes this. The motions of the planets, which turn aside their courses not at the equator, but at the boundaries of the zodiac, also oppose. Those planets whose congresses and configurations with the stars contained within this circle, Experience, the teacher of celestial things, very clearly teaches and demonstrates to have marvelous effects.

Therefore, let the equator*9 be the Measure of the primum mobile and the distributor of times, not the Regulator (so to speak) of the signs of the zodiac,*10 the use of which also for the word "houses" this author too, as well as others, testifies that the ancients have employed.*11

The ecliptic can by a quite similar procedure (just as we have received the tradition from the first inventors of the art), be divided into twelve equal parts by circles deduced from its poles. The influences and the celestial motions and the writings of antiquity support this--the consensus then of Nature herself. Truly, these things have been proved with most learned and certain reasons and testimonies by the very learned Johann Schoner.*12 Having been so warned. I want the reader to observe in these old examples what method of division of the houses of heaven tie ancients observed.

But I also beg of you, Most Learned Teacher, that you kindly accept this worthless trifle of gratitude, sent to you in Schoner's name as well as in mine. Because if we understand that you approve our work in this field, he shall undertake to communicate (to you) albumasar (whose text we have noticed in many places differs very much from the earliest manuscript) both fuller from additions that are not to be spurned and corrected in many places by scholars, and anything else that we may judge would be profitable for common studies.*13


*9. Translating the Greek word isemerinos in Heller's text.
*10. He means, let the equator be used to establish time measures, but not to establish the cusps of the houses, which lie in the zodiacal circle.
*11. That is, the word 'sign' is frequently used as an equivalent term for "(celestial) house."
*12. Johann Schoner (1477-1547) was professor of mathematics at Nurnberg, 1526-1546 .Thorndike, op. cit., V, 354 ff, 394). He was also a student of astrology and astronomy and published a considerable number of works on both subjects from 1515 on. Two years before his death, he published a major work on nativities Da judiciis nativitatum libri tres (Nurnberg: J. Montanus and
J. Neuber, 1545). He had favored the Regiomontanus system of house division in his earlier writings, but perhaps in the book just mentions he argued in favor of a return to Equal House and Sign-House.
*13. Thorndike observes (op. cit., V, 395) that Heller does not seem to have ever published anything by Albumasar, but this may be because his elder colleague Schoner died the next year. He did however publish John of Seville's Epitome totius Astrologiae in 1548 and several of Masha'allah's numerous works in 1549.


And we in turn urge you and beseech you publicly in the name of all that you furnish us at last a complete version of Ptolemy's Tetrabiblos with your learned commentary.*14 For we are confident that it will be done so clearly that these divine studies of celestial things will recoup their former light and dignity. Which, we implore and entreat you most reverently to do.

Farewell, 0 Philip, Ornament of Letters and of True Religion,*15 and may good fortune be yours.

From that lamas NOrnberg, Germany.
April 1, 1546.

*14. Melanchthon eventually complied with this request. His edition of the Greek text of the Tetrabiblos with a Latin translation was published at Basel in 1553. Thorndike (op. cit., V, 400) says Joachim Camerarius (1500-1574) translated the first two books and Melanchthon translated the last two. The following year, he published an edition of Proclus's Para phrase of the Tetrabiblos
(Procli paraphrasis... Basel: J. Oporinue, [1554]).
*15. Melanchthon was an intimate friend of Martin Luther (1483-1546) and the leading scholar of the Reformation. (He edited Luther's translation of the Bible into German.) Following Luther's death, he became the acknowledged leader of the Reformation in Germany.

多乙光

Chapt. 1.
Rearing [ofChildren].

First of all, it is necessary to know in advance the knowledge of rearing,for which you ought to consider the lords of the triplicity of the ASC, and thelords of the triplicity of the Sun by day, [and the lords of the triplicity ofthe Moon by night], and the lords of the triplicity of the Sun by day [or ofthe Moon by night] of the sign of the New Moon or the Full Moon that was beforethe nativity, also Jupiter and Venus, and the diurnal planets if the nativitywas diurnal, and the nocturnal planets if the nativity was nocturnal.

And you will begin with the lords of the triplicity of the ASC, that isto say the first and second lords. And if one of them is in the ASC, or the MC,or the 11th, or the 4th house, free from impediments and from malefic stars, itsignifies good rearing, if God is willing.

But if both of them are cadent and impedited by the evil [stars], lookat the lords of the triplicity of the Sun if it is a diurnal nativity, or thelords of the triplicity of the Moon if it is a nocturnal nativity. If they arein good signs, free from impediments and from the [aspects of] infortunes, theysignify rearing.

But if these too are impedited and in bad houses, look at the lords ofthe triplicity of the Part of Fortune. If they are in good houses, free fromimpediments, and the Sun aspects the Part of Fortune in diurnal nativities, orthe Moon in nocturnal nativities, they signify rearing.

But if these are impedited and are in evil houses, consider the lords ofthe triplicity of the sign of the New Moon, if of course the nativity was a NewMoon nativity, or the sign of the Full Moon if the Full Moon preceded [thenativity]. If they are in angles or in
succedents of the angles, attacked by no impediments or rays of the malefics,they signify rearing.

But if they are impedited and in evil houses, look at Jupiter or Venus,because if one of them is in an angle or a succedent of an angle, free from[aspects of] the evil [stars] and from impediments, it signifies rearing.

But if both are impedited and in evil houses, look at the Moon. If it isfree from malefics, and impediments, and there is a diurnal planet in the ASCor in the MC in diurnal nativities or a nocturnal planet in nocturnal nativities,it signifies rearing.

And if you find the Moon either impedited or located in an unsuitablehouse, consider which planet has the greater signification from among the lordsof the triplicity of the ASC, and the triplicity at the Sun by day and the Moonby night, and the triplicity of the Part of Fortune, and the triplicity of thesign of the New Moon or the Full Moon--the one (of them) to be sure which mostnearly preceded the nativity. If they are in angles or succedents of angles, freefrom [the aspects of] evil stars and impediments, it signifies rearing. And ifthey are impedited and in evil houses, they signify little rearing, and impediment,and a brief span of life. And the native will live as long as the number ofdegrees that is between the planet which is Almuten over the native and theevil [stars] in days, months, or years. In short, in similar fashion, if theAlmuten over the native is cadent, and the degree of the ASC and the moon areapplied to evil (stars), the native will live according to the number ofdegrees which is between the degree of the ASC and the evil (stars) (that many)days, months, or years, In the same manner, if the degree of the Sun or theMoon [is] in conjunction, or in square, or in opposite aspect to an infortune,and there are few degrees between them, the native will live for [so many]days, months, or years according to the number of degrees which is betweenthem. Similarly, if the Lord of Time, namely the luminary in authority, isfound in conjunction, or square, or opposite aspect to the malefics, itsignifies a brief life unless a strong fortune aspects it.

And if the Moon is besieged between two malefics, of which one is in theASC and the other is in the 7th house of heaven, and especially when there is amalefic close to one of the angles, and the Moon is impedited in one of theangles, it signifies a short space of time. Furthermore, when the lords of thetriplicity of the ASC, the Sun, the Moon, the Part of Fortune, and the sign ofthe New Moon, or the Full Moon are impedited in whatever manner, in addition tobeing cadent from the angles, they signify rearing, but not without hard workand difficulty.

And when the first and second lords of the triplicity of the ASC arecadent from the angles and are also otherwise impedited, they signify a shortduration of the native, especially if Saturn is in an angle in nocturnalnativities or Mars in diurnal [nativities]. But if the Moon is received, itsignifies goodness of rearing, and the benevolence of men towards him, and manybrothers and allies and friends. And if it is not received, it signifies thecontrary. Also, when the Part of Fortune is with the Moon, and Venus aspectsher in nocturnal nativities or Jupiter in diurnal nativities, it signifies goodrearing, and especially if the Part is in a good house.

And so, when the planet that signifies rearing is oriental and in amasculine sign in diurnal nativities, or occidental and in a feminine sign in anocturnal nativity, its strength will be greater and its testimony as to goodrearing more veracious. And when the ASC and its lord are impedited, and theMoon and its lord, it signifies a grief and fleeting life and a rapid death.And this will occur especially in that time when in a[particular] year the profectionof the year comes to an angle where there is one of the malefics.

But if the native emerges from his first rear, and you see [that he has]a nativity that signifies a short duration of life, you will direct the signascending to the conjunction, square, or opposition of the unfavourable stars,giving to each sign a month: and if this time to goes past one year, then itwill be the sign of death. And make for yourself a testimony of the goodness offood and rearing from the fifth sign and its lord, and from the place of themoon on the third day and the seventh [day] from the nativity. For from thegood fortune or impediment of these (places) is known the goodness or thedestruction of rearing, and its increase or decrease, if God is willing.

多乙光

Chapt. 2.The Hyleg and the Knowledge of the Length of life.

When youhave found that the native will be reared, and you want to know the length ofhis life, seek out the Hyleg,*beginning with the Sun in diurnal nativities. Ifit is in an angle or a succedent of an angle in a masculine sign, or in amasculine quarter, and if the lord of its domicile13 or the lord of its term orthe lord of its exaltation or the lord of its triplicity or face aspects it,then it can be the Hyleg.

And the Suncannot be the Hyleg, nor can any other planet, unless one of the lords of thefive essential dignities aspects it, and this is a judgment that mist always beobserved with the Hyleg. But if theSun is not [eligible to be] the Hyleg in the aforesaid manner, look at theMoon. If it is in an angle or a succedent of an angle, or in a feminine sign orin a feminine quarter, and anyone of the lords of the five dignities previouslymentioned aspects it, it will be the Hyleg. But if the Moon is [situated] insome other manner, it will not be the Hyleg. Then, if it is a New Moonnativity, seek out the Hyleg from the ASC, just as you have sought it from theSun and the Moon.

Next, if itcannot be the Hyleg, seek out the Hyleg from the Part of Fortune. But if itdoesn't work out either, then seek out the Hyleg similarly from the one ofthose (stars) that was most dignified in the degree of the conjunction oropposition of the luminaries that was before the nativity.

In nocturnalnativities, begin with the Moon. If it is in an angle or a succedent of anangle, in a feminine sign, or in a feminine quarter, and one of the lords ofthe five dignities aspects it, it will be the Hyleg. But if it is not as wehave said nor sufficiently fit to be the Hyleg, seek out the Hyleg from the Sun.If it is in an angle or a succedent of an angle, in a masculine sign, or, in amasculine quarter, and one of the lords of the five dignities aspects it, itwill be the Hyleg. But if it is less fit for the dignity of Hyleg, and it was aFull Moon nativity, seek out the Hyleg from the Part of Fortune. But if it wasnot f it to be the Hyleg, select the degree of the New Moon or the Full Moonthat most nearly preceded the nativity. If it was in an angle or a succedent ofan angle, and one of the lords of the five essential dignities aspects it, itwill be the Hyleg.

*. The Latin spelling here is hylech -- from the Arabichilaj from the Middle Pers. 'let
loose'which Is a literal translation of the Grk. aphetes. This is a planet or pointin the ecliptic that is 'set free" to move by the diurnal motion until itencounters another planet or point that is considered to be fatal. Thus, the'Hyleg' is the prorogator that governs the life of the native.

But when theSun is the Hyleg, and it does not have an Alcochocen, seek out the Hyleg fromthe degree of the New Moon or Full Moon which was before the nativity. Finally,if none of these [potential] Hylegs has an Alcochoden, the native will be frailand will live only a short time.

Nevertheless,it must be noted that when you have selected the ASC, or the Part of Fortune,or the degree of the conjunction or opposition, you don't care whether it is inmasculine or feminine signs (because it is good in all signs, but you willconsider whether it is in an angle or a succedent of an angle. And when thePart of Fortune is the Hyleg, you will not seek out an Alcochoden other thanthe lord of the domicile, or of the exaltation, or of the term.

多乙光

Chapt. 3. The Alcochoden and What itSignifies About life.

When you have determined the Hyleg and youwant to know the Alcochoden, look at the lord of the term of the Hyleg, and thelord of its domicile, and the lord of its exaltation, or its triplicity, or itsface. And if one of these aspects the Hyleg, that one is the Alcochoden; and iftwo or three or all of them aspect it, the one that has the most dignities andis closest to it in degrees will be the Alcochoden. But if there is one havingthe most dignities in the place of the Hyleg and closest to it in degrees, butit does not aspect the Hyleg, we shall take first the one nearest to it in thestrength of its dignities [so long as it aspects the Hyleg], and that one willbe the Alcochoden.


And know that when the Sun is allotted theHylegiacal dignity and it is in Aries or Leo and none of the lords of the fivedignities aspect it, it will be both Hyleg and Alcochoden. And similarly too,the Moon, when it is in Cancer or Taurus, and none of the lords of the fivedignities of the sign it is in aspect it. It will be both Hyleg and Alcochoden.


And when you have recognised the Alcochoden,see if it is in an angle in its own domicile or exaltation or triplicity,oriental and free from [any aspect of] the evil [stars], and free fromretrogradation and combustion, (for then) it signifies its own greater yearsfor the native. And if they are in [houses] following the angles, similar tothe situation just mentioned in the angles, it denotes its medium years for thenative. But if it is in [houses that are] cadent from the angles, with thoseconditions which we have mentioned in the angles, it bestows its lesser years.


Furthermore, it ought to be known thathowever much the Alcochoden is diminished in its own convenience, strength, anddignity according to its place in the circle, or also through the applicationof the stars, by just so much is the order of its own signification diminished.And when it is not oriental, it will be converted. And know that if theAlcochoden is diminished [in effectiveness] by any of these ways which I haverecited, it will reduce its years according to its place in the circle in themanner which I shall state.


For when it is in an angle (but as I havesaid, with the exception that is not oriental), it is converted from itsgreater to its medium years. And if it is occidental and peregrine, it descendsfrom its medium to its minor years. And if it is occidental, peregrine, retrograde,and combust, it is converted from its minor years and months to a similaramount of months and days.

And you will observe this similarly with other impediments of the planets and with other housesof the circle, because it is a rule. And know that the Dragon's Head of theMoon, when it is before or after it, will increase by a fourth part the yearswhich it signifies, and the closer it is to it in degrees, the better it willbe. But when the Tail is in its place, it will reduce by a fourth part theyears which the Alcochoden signifies, and the closer it is to it, the worse itwill be and especially if the Sun or the Moon is the Alcochoden (and the Moonsuffers more harm from it). Thus Ptolemy said that the Head with the planetsincreases, and the Tail reduces, but more so with the Moon. And if theAlcochoden is so placed that it signifies a short life, and Jupiter and Venusare in the ASC or the MC, there will be hope that the native will live as muchlonger as the quantity of their lesser years, unless the term of the ASC andthe Moon is impedited by the evil [stars], or the one of the fortunes that signifiedlife is the ruler of the house of Death, because then a short space of time anda swift death is signified.

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Chapt. 4.  Years








When, therefore, you have recognized thequantity of years, months, and days the Alcochoden signified, and you want toknow what the planets have added to or taken away from that amount, do this: considercarefully whether there is a fortune conjoined to it or aspecting it by trineor sextile aspect, [for] it will add to it its own lesser years; and if it ismedium in its strength, so many months; and if it is weaker, days or hours. Butif an evil [star] is joined to it or aspects it by square or opposite aspect,it will take away from it its minor years. And it must be known that the squareand opposite rays of the fortunes add nothing to and subtract nothing from theAlcochoden, just as the sextiles and trines of the infortunes make neither anaddition nor a diminution. Mercury, however, when it is with the fortunes[which add] will add his lesser years to it, and if it is with the evil [stars]will take them away. And of all [the stars], the one that impedites theAlcochoden the most is Mars. But when you know how many years the Alcochodenhas given, direct the Hyleg with the degrees of ascension up to the point whereit comes to the bodies or the rays of the evil [stars]. For when it comes tothat point, it signifies the destruction of the native, without denying theomnipotence of God.

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Chapt. 5. The Native's Quality of Mind.

When you want to know the habits of mind ofthe native, look at the lord of the ASC and at Mercury, which is thesignificator of the power of understanding, of language, and of speech. If itis in mobile signs, it signifies loftiness of intellect, catching on easily, excellencein and love of the different branches of knowledge, and religion. But if it isin common signs, it signifies a small intellect with a great quickness andspeed to anger, and scanty and little stability and perseverance inundertakings or counsel or business. Finally, if it is in fixed signs, itsignifies prudence, constancy, sympathy, and completion of things undertaken.

But if both significators of the mind, viz.the lord of the ASC and Mercury, are oriental in an angle or a succedent of anangle, they signify goodness of mind, and habits, and stability in doing things.But if you find them occidental and cadent, they signify ill temper andimpudence of mind, and great gluttony, greediness, and quickness. And thesesignify things of the mind, just as the moon and the ASC signify the body.

Besides this, whichever one of the planet isallotted the rulership of the chart has its own definite and separatesignifications over things of the mind, which, insofar as it can be done (withGod’s assistance), we shall explain briefly and in order.

The Sun obtaining the rulership of the ASC,in a good house free (from any aspect of) the malefics, signifies depth ofintellect, ease and adroitness of natural ability, and fear of God, andstability, first place, and rulership. But if it is impedited or cadent, it signifiescommonness of mind, a man of no value, poor judgment, little knowledge, andmany follies.

When the Moon is ruler of the ASC, in a suitableand favourable house in the circle, free from [any aspect of] the evil [stars],it signifies the growth of the native, beauty of face, and ease and completionof rearing and begetting. But if it is in an evil house, it signifiesdifficulty in rearing, a bad mind, hideousness of flesh, a stupid-looking face,and a poorly put-together body.

When Saturn is lord of the ASC and is in agood house, free from (any aspect of) the evil (stars), it signifies a man ofgreat value, depth and singularity of counsel, and few questions. But if it is impeditedin an evil house, it signifies a servile person, and one with ability of littlevalue, ignobility of mind, and deceitful.

Jupiter lord of the ASC, in a good house freefrom (any aspect of) the evil (stars), promises first place, and nobility, andloftiness of mind. But if it is impedited in an evil house, it signifies a whisperer,a hypocrite, and a liar.

Next, Mars lord of the ASC, free from (anyaspect of) the evil stars in a suitable house, denotes boldness and rashness,rulership and leadership, excercise and renown in the lands and houses of kings.But when this same (planet) is impedited by the evil (stars) in an evil house,timidity and commonness of mind is signified, bad suspicion, and much entanglementto deeds and words.

Truly, when Venus occupies the rulership ofthe ASC posited in a good house and free from [any aspect of] the evil (stars),it signifies a well put-together body, beauty, grace, and womanlycharacteristics and Joy. But if it is impedited in an evil house, it signifiesnastiness, cunning, effeminacy prostituted virtue and modesty, and theshamelessness of sexual license.


But if Mercury is the lord of the ASC in agood house, free from [any of] the infortunes, it bestows on the nativeeloquence, wisdom grace, beauty, writing, skill, knowledge, excellence andskill in invention and composition. If the same [planet] is impedited and in anevil house, the native will be deceitful, a liar, inclined to evil arts, andevery sort of wickedness, a corrupter of letters, and if there are any of thiskind, [they are] liable to deceptions and frauds.

Moreover, it is worthwhile to observe itsapplication with the rest of the planets because it readily joins together withthem. For if it is with Saturn or applies to it, it signifies seriousness of Language,with acuity of intellect and such silence, investigation into medicine, and [aperson] of careful opinions, but with the added nastiness of sexual license andlust.

The same [planet], if it is with Jupiter orapplies to it, signifies honesty and prudence, acuteness, learning, and firstplace.

And if it is with Mars or applying to it, itsignifies a constant gush of words, untruth and falsity, deception. If [thenatives is masculine, he will be fond of women; if a woman, a virago.

But where it is found with the Sun or appliesto it, the native will mingle with and attach himself to kings, princes andlearned men.

And conjoined with Venus, either corporallyor by rays, it signifies love of knowledge, counsel in lawsuits, andcontroversy among sects.

Lastly, when it is with the Moon or appliesto her, it signifies the love of change from one place to another, and muchtravel, with good consideration of things, and a love for all branches of knowledge.

Truly, this investigation of manliness oreffeminacy, strength or weakness, increase or decrease, to the qualities ofmind of the native depends especially on the natures and qualities of thesigns, viz. on the sex, strength, weakness, [and] increase of the signs inwhich the aforesaid significators of the mind are found. And this is theknowledge of the description of the mind and character of the native.

And now I shall make plain to you with this bookof prognostics the doctrine of judgments, along with testimonies, that signifythe nativities of kings.

多乙光

Chapt. 5. The Native's Quality of Mind.

When you want to know the habits of mind ofthe native, look at the lord of the ASC and at Mercury, which is thesignificator of the power of understanding, of language, and of speech. If itis in mobile signs, it signifies loftiness of intellect, catching on easily, excellencein and love of the different branches of knowledge, and religion. But if it isin common signs, it signifies a small intellect with a great quickness andspeed to anger, and scanty and little stability and perseverance inundertakings or counsel or business. Finally, if it is in fixed signs, itsignifies prudence, constancy, sympathy, and completion of things undertaken.

But if both significators of the mind, viz.the lord of the ASC and Mercury, are oriental in an angle or a succedent of anangle, they signify goodness of mind, and habits, and stability in doing things.But if you find them occidental and cadent, they signify ill temper andimpudence of mind, and great gluttony, greediness, and quickness. And thesesignify things of the mind, just as the moon and the ASC signify the body.

Besides this, whichever one of the planet isallotted the rulership of the chart has its own definite and separatesignifications over things of the mind, which, insofar as it can be done (withGod’s assistance), we shall explain briefly and in order.

The Sun obtaining the rulership of the ASC,in a good house free (from any aspect of) the malefics, signifies depth ofintellect, ease and adroitness of natural ability, and fear of God, andstability, first place, and rulership. But if it is impedited or cadent, it signifiescommonness of mind, a man of no value, poor judgment, little knowledge, andmany follies.

When the Moon is ruler of the ASC, in a suitableand favourable house in the circle, free from [any aspect of] the evil [stars],it signifies the growth of the native, beauty of face, and ease and completionof rearing and begetting. But if it is in an evil house, it signifiesdifficulty in rearing, a bad mind, hideousness of flesh, a stupid-looking face,and a poorly put-together body.

When Saturn is lord of the ASC and is in agood house, free from (any aspect of) the evil (stars), it signifies a man ofgreat value, depth and singularity of counsel, and few questions. But if it is impeditedin an evil house, it signifies a servile person, and one with ability of littlevalue, ignobility of mind, and deceitful.

Jupiter lord of the ASC, in a good house freefrom (any aspect of) the evil (stars), promises first place, and nobility, andloftiness of mind. But if it is impedited in an evil house, it signifies a whisperer,a hypocrite, and a liar.

Next, Mars lord of the ASC, free from (anyaspect of) the evil stars in a suitable house, denotes boldness and rashness,rulership and leadership, excercise and renown in the lands and houses of kings.But when this same (planet) is impedited by the evil (stars) in an evil house,timidity and commonness of mind is signified, bad suspicion, and much entanglementto deeds and words.

Truly, when Venus occupies the rulership ofthe ASC posited in a good house and free from [any aspect of] the evil (stars),it signifies a well put-together body, beauty, grace, and womanlycharacteristics and Joy. But if it is impedited in an evil house, it signifiesnastiness, cunning, effeminacy prostituted virtue and modesty, and theshamelessness of sexual license.


But if Mercury is the lord of the ASC in agood house, free from [any of] the infortunes, it bestows on the nativeeloquence, wisdom grace, beauty, writing, skill, knowledge, excellence andskill in invention and composition. If the same [planet] is impedited and in anevil house, the native will be deceitful, a liar, inclined to evil arts, andevery sort of wickedness, a corrupter of letters, and if there are any of thiskind, [they are] liable to deceptions and frauds.

Moreover, it is worthwhile to observe itsapplication with the rest of the planets because it readily joins together withthem. For if it is with Saturn or applies to it, it signifies seriousness of Language,with acuity of intellect and such silence, investigation into medicine, and [aperson] of careful opinions, but with the added nastiness of sexual license andlust.

The same [planet], if it is with Jupiter orapplies to it, signifies honesty and prudence, acuteness, learning, and firstplace.

And if it is with Mars or applying to it, itsignifies a constant gush of words, untruth and falsity, deception. If [thenatives is masculine, he will be fond of women; if a woman, a virago.

But where it is found with the Sun or appliesto it, the native will mingle with and attach himself to kings, princes andlearned men.

And conjoined with Venus, either corporallyor by rays, it signifies love of knowledge, counsel in lawsuits, andcontroversy among sects.

Lastly, when it is with the Moon or appliesto her, it signifies the love of change from one place to another, and muchtravel, with good consideration of things, and a love for all branches of knowledge.

Truly, this investigation of manliness oreffeminacy, strength or weakness, increase or decrease, to the qualities ofmind of the native depends especially on the natures and qualities of thesigns, viz. on the sex, strength, weakness, [and] increase of the signs inwhich the aforesaid significators of the mind are found. And this is theknowledge of the description of the mind and character of the native.

And now I shall make plain to you with this bookof prognostics the doctrine of judgments, along with testimonies, that signifythe nativities of kings.

多乙光

Chapt. 6 Nativities of Kings

Look first at the degree of the ASC, for ifthere is in it any one of the bright fixed stars of the first or secondmagnitude of the nature of the good planets, or there is [one of them] joinedto the MC degree or to either of the luminaries, and especially to the Sun indiurnal nativities or to the Moon in nocturnal nativities, or if they arejoined to two or three of these places, and the native is of the race of Kingsor deserves to have kingship, it signifies the noblest kind of kingship. And ifhe is not worthy of kingship, his commands will be carried out just like thecommands of a king. But he will be under the hands of a king, and he will beput in charge of the management of embassies, [and] in charge of the people,doing good or evil to them, and he will attain elevation and very great power.

But if the Sun is in its own exaltation indiurnal nativities, or the Moon is in its own exaltation in nocturnalnativities, or in the MC, or in the ASC, or rising, or the ASC is a royal sign,and the lord of the ASC to in the same house, or It is in the MC, it signifiesthe nativities of kings if the native is of the royal stock or of one which isworthy of a kingdom, or he will attain to a dignity like that of a king inwhich he will manage public affairs.

And when the Sun in diurnal nativities, orthe Moon in nocturnal nativities, is in the degree of its own exaltation, itsignifies kingship. Also, those luminaries applying to the lord of the ASC, ifit is to its own exaltation, oriental, in any angle, signify the nativities ofkings, or of such persons as attain to royal dignity. And if the lord of the MCapplies to the lord of the ASC and both are in angles, oriental, and in theirown exaltations, they denote that the native will have either royal dignity andpower, or involvement with it, or something similar in which he has themanagement of public affairs.


Similarly, when all the planets are applyingto Jupiter, and it is in the MC, oriental, in its own exaltation, it signifieskingship. In the same exact manner, other planets too, when they are in the MC,oriental, in their own exaltations, will signify kingship. And the Sun, when itis received in the MC, and the Moon is in trine aspect to it, will signifyrulership. The same thing is denoted by the lord of the triplicity of the ASCwhen it applies to the lord of the ASC, or when the lord of the ASC is to theMC, or oriental in the ASC. Also, you will consider the dustoria of the planetsthat are diurnal with respect to the Sun and nocturnal with respect to theMoon, [i.e.] when they are oriental to the Sun and occidental to the moon, andin their own exaltations or domiciles, and the luminaries are in their ownexaltations or their own domiciles, in angles mutually aspecting each other,they signify kings or those like onto them.

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Chapt. 7               The Native'sProsperity and adversity


With regard to the matter of the native's prosperity and property andwhether he will attain to much or little of it, look at the lords of thetriplicity of that luminary which has the rulership of the time, Because Ifthey are in angles free from [the aspects of] the malefic stars and fromimpediments, they signify that the native will be prosperous all the days ofhis life. And especially if the first lord of the triplicity is in the firstfifteen degrees of its sign, because then the native will prosper more. And thecloser it is to the degree of any angle, the better it will be and the greaterthe prosperity of the native. But if it is in the other degrees of the angleafter the aforesaid 15, he will not prosper so much as I said above, but justto a limited degree, and [likewise] if the planet is in a succedent [house].Also, with the first lord of the triplicity placed fortunately as I have said,if the second and third [lords] are cadent and impedited, the first lord of thetriplicity signifies the prosperity of the native in the beginning of his life,and the others signify adversity and harm in the middle and in the end of thenative's life.

In the same fashion, if the First lord of the triplicity is cadent andimpedited by the evil (stars), but the remaining two lords are in angles, freefrom impediments and [the aspects of] the evil [stars], the first lord of thetriplicity signifies that the native will have adversity and misfortune in thebeginning of life; but he will be prosperous in the middle and the end of life.But when all the lords of the triplicity, the lords of the Ahauba, are cadentand impedited, they signify that the native will have hard work and adversityand shortness of life. Still, with these so placed, if fortunes are in theangles and the evil [stars] are cadent, prosperity is signified for the native.And if the luminaries are in a good state, they signify happiness and thereward of high position for the native. Furthermore, if the lord of the ASC andthe Moon are in angles free from (the aspects of) the evil (stars) and fromimpediments, and she applies to planets in angles, they promise prosperity forthe native, especially if they are received.

And if the lord of the ASC applies to the luminaries, and they are foundto be in their exaltations or their domiciles, or if luminaries apply to thelord of the ASC and it is in its exaltation or in its own domicile, theysignify good fortune for the native throughout his whole life.

But if the Fart of Fortune and its lord are free from (the aspects of)the evil [stars] and oriental [planets] aspect the ASC from angles, theysignify lasting good fortune for the native and greatness of his worth andreputation. But if these same significators are cadent and impedited, theythreaten the native with hard work and little prosperity, and especially ifthey do not aspect the ASC.

When the lords of the ASC are cadent from the angles, but applying toplanets in angles, they signify prosperity after hard work. Similarly, when thelord of the ASC is cadent and in its fall, and it applies to a planet that isin its own domicile or exaltation, it signifies prosperity that will followafter hard work. And the [horoscopes that follow] are in fact similar to thosethat the ancients proved by experience in their significations of prosperityand hard work.




[1.] A Nocturnal Nativity with Gemini Ascending.
The Sun and Venus in Leo, Saturn and the Moon in Scorpio, Mars inAquarius, Jupiter in Taurus, and Mercury in Virgo signify in this figure thebad luck of this native from the lords of the triplicity of the Moon becausethe nativity was nocturnal. And the first lord of this triplicity was Mars, thesecond Venus, both cadent from the angles, which signified poverty and badconditions for the native. And therefore this native was a pauper, and he onlygot his food by hard work.





[2.] A Diurnal Nativity with Aries Ascending.
The Sun and Mercury in Aquarius, the Moon in Sagittarius, Saturn andMars in Scorpio, Jupiter in Cancer, and Venus in Capricorn. The luck of thisnative is signified by the lords of the triplicity of the Sun because thenativity was diurnal. The first lord of this triplicity was Saturn, the secondMercury, both in [houses] succedent to the angles. Saturn in fact was in thesuccedent to the angle of the occident and Mercury in the succedent to the MCangle, which (together) signified prosperity and wealth and much property. Thisnative, therefore, had extensive possessions, was abounding in money [andenjoyed] the highest honour and the greatest prosperity.








[3.] A Nocturnal Nativity with Scorpio Ascending.
The Moon in Scorpio, the Sun in Aries, Mars in Aquarius, Venus inTaurus, Mercury in Pisces, Jupiter and Saturn in Virgo. The luck of this nativeis signified by the lords of the triplicity of the Moon because the nativitywas nocturnal. The first lord of the triplicity of the Moon was Mars, thesecond Venus, the third the moon, all in angles, which signified prosperity,lofty position, and kingship. And consequently this man was great, of highdegree, and steady in prosperity until a golden crown was placed upon his head,and silver one with pearls and precious stones, and his praise was in themouths of all men.







[4.] A Diurnal Nativity with Cancer Ascending,
The Sun and Mercury in Aries, Jupiter and the Moon in cancer Saturn inPisces, Venus in Virgo, and Mars in Scorpio. This figure signifies the luck ofthe native from the lords of the triplicity of the Sun because the nativity wasdiurnal. And the first lord of this triplicity was the Sun, the second Jupiter,both in angles and in their own exaltations, which signified his lofty positionand good fortune, and ample means, good reputation, and the greatest praiseamong kings and nobles. And Saturn, the third lord of the triplicity, did notimpedite him although it was cadent from an angle in a domicile of Jupiter and theyaspected each other by trine aspect; therefore they signified that this nativewas honoured and highly praised among the highest kings.






[5.] A Nocturnal Nativity with Cancer Ascending.
Jupiter and the Moon in Gemini, Saturn, the Sun, and Mercury in Scorpio,Mars and Venus in Leo. The luck of this native is signified by the lords of thetriplicity of the Moon because the nativity was nocturnal. The first lord ofthis triplicity was Mercury and the second Saturn, cadent from the angles, thesignification of which portended want and poverty. But Jupiter, the third lordof this triplicity, was in the [house] succedent to the angle of the MC, whichmoderated and restrained the bad luck arising from the other too justmentioned. Therefore, this native had a moderate life, such as that led byreligious persons.
(Something wrong with the chart. See appendix 1.)






[6.] A Diurnal Nativity with Gemini Ascending.
The Sun, Saturn, and the Moon in Pisces, Mercury and Jupiter in Aries,Mars in Virgo, and Venus in Taurus. I considered the luck of this native fromthe lords of the triplicity of the Sun because the nativity was diurnal. Thefirst lord of it was the Sun, the second Jupiter, and the third Saturn, allbeing in angles, the signification of which suggested good fortune and muchwealth; and therefore this man was of high position and rich, having much gold andsilver.
(Chart below doesn’t agree with the commentary. See appendix 1.)






[7.] A Diurnal Nativity with the Beginning of Scorpio ascending.
Jupiter in the 21st degree and 12th minute of Libra, the Sun in the 8thof Libra, Mercury in the 11th degree and 15th minute of Scorpio, Saturn in the15th degree of Taurus, the Moon in the 2nd degree of Leo, Mars in the 18thdegree of Virgo, the Part of Fortune in the 18th degree of Virgo, [Venus in the28th degree of Virgo] and the Head of the Dragon of the Moon in the 8th degreeand 40th minute of Taurus. This configuration signifies the luck of this nativefrom the lords of the triplicity of the Sun because the nativity was diurnal.The first lord of it was Saturn, the second Mercury, and the third Jupiter.Each of which was harmful to another. For Saturn was in opposition to Mercuryand conjunct the Head of the Dragon and with Mars, and the lord of the Partconjoined to the Tail in opposition to Saturn, which signified hard work andfew good things, and mental confusion, which so happened to this native.





[8.] A Nocturnal Nativity with Virgo Ascending.
The Moon in Gemini, Saturn, the Sun, and Mercury in Aquarius, Mars inCapricorn, Venus in Sagittarius, and Jupiter in Virgo. The luck of this nativeis signified by the lords of the triplicity of the Moon, for it was a nocturnalbirth. And the first lord of the triplicity was Mercury, the second Saturn,both cadent, which signified poverty and a bad condition for this native, andso in fact it happened that this man was of narrow means, abounding in nothingother than sweat and hard work. But because Jupiter and Venus were in angles, theysignified bodily health and good rearing, and sustenance from kings and princesand from many friends.





[9.] A Nocturnal Nativity with the 16th Degree of Gemini Attending.
The Moon in the 16th degree of Aries, Jupiter in the 22nd of Scorpio,Venus in the 13th degree of Scorpio, Saturn in the 15th degree of Pisces,Mercury in the 21st of Scorpio, the Sun in the 9th degree of Sagittarius, Marsin the 19th of Sagittarius, the Head of the Dragon in the 23rd degree ofCapricorn, and the Part of Fortune in the 9th degree of Aquarius. The luck ofthis native was signified by the lords of the triplicity of the Moon becausethe nativity was nocturnal. The first lord of it was Jupiter, the second theSun, both cadent from the angles in the sixth sign, which suggested thesignification of hard work for the native and few good things. Then I looked atthe Part of Fortune, and I found it in the ninth sign, and its lord notaspecting it, which also signified hard work and want.
(Something wrong with the chart. See appendix 1.)





[10.] A Nocturnal Nativity with the Twenty-first Degree of TaurusAscending.
The moon in the first degree of Pisces, the Sun in the 17th degree ofVirgo, Saturn in the 14th degree of Sagittarius, Jupiter in the 11th degree ofLibra, Mars in the 21st degree of Virgo, Venus in the 17th dearer of Leo,Mercury to the 5th degree of Libra, the Part of Fortune in the 7th ofSagittarius, and the Head of the Dragon in the fifth degree of Capricorn. Theluck of this native is signified by the lords of the triplicity of the Moonbecause the nativity was nocturnal. The first lord of it has Mars, under theSun beams in square aspect to Saturn, which signified hard work and anxiety forthe native in the first third of his life. But the second lord of thetriplicity was Venus, and it was Lord of the ASC in an angle, and increasing inits number, signifying prosperity and good conditions for the native after hardwork. Also, Jupiter and Mercury, which are in the sixth sign descending towardsthe fifth, denote [hard work and little good. But they are also in the 11thhouse] from the Part of Fortune, (which signifies) prosperity and good positionfor the native. And so it happened to the native.
(Increasing in number – direct in motion)





[11.] A Nocturnal Nativity with the 2nd Degree and 14th minute of LibraAscending.
ASC in the 2nd degree and 30th minute of Libra, the moon in the 8thdegree and 4th minute of Cancer, Saturn in the 2nd degree of Gemini, Jupiter inthe 15th degree of Sagittarius, the sun in the 19th degree of Aquarius, Mars inthe 15th degree of Sagittarius, Venus in the 25th degree of Pisces, Mercury inthe 15th degree of Aquarius, and the Part of Fortune in the 10th degree ofTaurus. This chart signifies the luck of this native from the lords of the triplicityof the Moon, for the nativity was nocturnal. The first lord of it was Mars, thesecond Venus, both cadent in the sixth and the third, which signified badcircumstances for the native. But the Moon, which was the luminary of the time, was in theMC, she also being the last lord of the triplicity; and the Part of Fortune,was of the nature of Venus; (together they) signified beauty and goodcircumstances for the native at the end of his life.

For whenever the lordsof the triplicity of the luminary which has the rulership are cadent, look atthe Part of Fortune because it signifies great and lofty things when it isconjoined to Jupiter or to Venus or is applying to them by aspect.






[12.] A Diurnal Nativity with the 10th Degree and 7th Minute of CancerAscending.
The Sun in the 24th [degree] of Aries, the Moon in the 17th of Libra,Saturn in the 27th of Libra, Jupiter in the 17th of Sagittarius. Mars, inSagittarius, the Part of Fortune in the 18th of Sagittarius, and the Head (ofthe Dragon) in the 17th of Scorpio.
Theluck of this native was signified by the lords of the triplicity of the Sun,for the nativity was diurnal. And the Sun was the first lord of the triplicity,in his own exaltation in the MC, applied to Saturn but not received by it, andJupiter the second lord, and the lord of the MC were cadent in the sixth sign.And Saturn, the third lord, in his own exaltation, signified prosperity for thenative in the end of his life. I looked again further at the Part of Fortune,and I found it in the sixth sign conjoined to Jupiter, and the Moon in the MCof the Part of Fortune, which signified good fortune from middle life down tothe end of it.

(This position of the POF is inconsistent with the position of the Sun,the moon and the ASC degree. Perhaps the moon should be in Virgo.)



And so much for examples. Now we shall return to the rules themselves.

When the lord of the triplicity of that luminary which has the dignityis impedited, look at the Part of Fortune. If it is in an angle and fortunesand infortunes alike aspect it, it signifies middling circumstances andprosperity. Also, look at the lords of the triplicity of the Sun in diurnalnativities and the lords of the triplicity of the Moon at night. If they are inangles, they signify greatness and excellent circumstances. But if they arecadent, they signify hard work and a bad existence. But if either of the evil[planets] is in the 11th sign from the ASC, or with the Part of Fortune, orwith the Sun in diurnal nativities, or with the Moon in nocturnal nativities, itsignifies the loss of good fortune, and especially if it does not have anydignity in the sign. And if the Part of Fortune orits lord does not aspect the ASC or the Sun in diurnal nativities or the Moonin nocturnal nativities, it signifies the loss of good fortune, and especiallyif it does not have any dignity in the sign.

And in fact the moon, in nocturnal nativities, signifies the loss ofgood fortune in this way: if the Moon is separated from evil [planets] and itsnext application is to evil [planets], it signifies the loss of good fortune;and if the Alcochoden is in an evil house and the evil [planets] aspect it, itsignifies the loss of good fortune. Besides this, if evil [planets] are in theangles and fortunes in the succedents of the angles, it signifies hard work inthe beginning of life and good fortune in the end of it. And if the Sun in daynativities and the Moon in night nativities is separated from evil (planets)and applies to good [planets], it signifies a good existence for the native andhis rise after hard work. And if the lords of the lunar triplicity when it hasthe dignity are cadent, applying to planets that are in their own exaltationsor domiciles, it signifies good fortune for the native after hard work. Andwhen the luminaries are impedited without any aspect to the fortunes, itsignifies a good existence for the native after hard work.

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Chapt. 8. The Time of the Native's goodFortune.

Know that if the planet that signifies goodfortune is oriental above the earth, it signifies good fortune in the beginningof life; and if it is occidental below the earth, it signifies good fortune inthe end of life. furthermore, you will also consider the application of thehouses, because the rising sign and the 2nd [sign] signify the beginning oflife and adolescence, the 10th and the 11th signify Youth, the 7th and the 8thold age, the 4th and the 5th the age o, decrepitude and the end of life.


Also, the Part of Fortune signify thebeginning of life, and its lord the end of it, and the one of them that is inthe more favourable house and condition will signify the goodness of thenative's existence in its own time.


Also, you will explore the time of prosperityor of misfortune or of middling circumstances of the native more fully; namelyfrom the direction of the planets, which will signify this thing by the distancethat is between them and the fortunes or the evil [Planets] in signs, degrees,and minutes. In addition, you will direct the Part of Fortune to the bodies ofthe fortunate as well as the malefic stars and to the rays of these same.Because, when it is conjunct or applied to Jupiter or to Venus, it signifiesgood fortune in that time and when it is conjunct or it applies to Saturn or toMars, it signifies the loss of the native's money and the depopulation of his home.

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Chapt. 9. The Sources of the Native'sProsperity

Look at the source of prosperity andproperty, viz. the Part of Fortune. And if it is in the exaltation of the Sun,(the native) will be rendered fortunate by association with kings and princes.And if it is in the exaltation of Jupiter, his fortune will come fromconnection with nobles and great men and religious persons. But if it is in theexaltation of Mars, his fortune will come from connection with militarycommanders and warlike men. But if it is in the exaltation of Venus, hisfortune will come from friendship with women and effeminate men.

But if it is in the exaltation of Mercury, hisfortune will come from learned men, scribes, and wise men. But if it is in theexaltation of the Moon, his fortune will come from association with slaves, thepublic, and legal witnesses.

Finally, if it is in the exaltation of Saturn,fortune will come to the native from association with slaves and slave-girls onfarms, and old men. Further, in like manner, you will judge from the term andthe domicile where the Part of Fortune is, and especially if its lord aspectsit.

When the Part of Fortune is in an angle, it signifiesgreat good fortune, but in a cadent (house) hard work and difficulty in acquiringthings.

And in addition, the place of the Moon in thecircle and her configuration with the planets must be known, for it has astrong signification from the planet to which it is joined. When it is in thedomicile of Venus, conjoined or applying to it, it signifies that the nativewill be fond of joy, play, and delight. And if it is in the domicile ofJupiter, either aspecting it or with it, it signifies that the native will bemagnanimous, and he will have friendship with kings, and he will be religiousand fortunate, famous and praised by all. And if it is in the domicile of Mars,joined or applying to it, it signifies that the native will be bold and a loverof brawling and warfare; and he will be a man involved in hard work and travelling,with much endurance, and he will associate with warlike men and be fortunatethrough them. And if it is in the domicile of Mercury, configured with iteither corporally or by rays, it signifies that the native will be shrewd, ingenious,wise, skilled in the law of inheritances and in disputes; and he will attain afortune and benefit through these things. But if it is in the domicile of Saturn,conjoined or applying to it, he will be of a cold nature, sad, having much hardwork and anxiety in acquiring food and resources unless Saturn is oriental, forthen inheritances, resources, and many new buildings will come to his inabundance.

But if it is in the domicile of the Sun,conjoined to it, it signifies that the native will have scanty property and ashort life and much infirmity. But when it applies to the Sun by trine orsextile aspect, it signifies that the native will gain benefit from highly-placedmen, or he will be one of their number, and [in either case] well-off. And Isay the same about the lord of the exaltation and the [lord of] the term as Isaid about the lord of the domicile.

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Chapt. 10. The Native's Circumstances, andthe Things Signified of the First House.

Look at the lords of the triplicity of theASC because the first lord of this triplicity signifies the beginning of life,the second the middle, and the third the end. But if one of them is in its own domicileor exaltation, in an angle or a succedent of an angle, applying to the fortunesand free from [any aspect of] the evil [planets], it signifies good circumstancesfor the native in its own time of his life.

And if one of them is in an evil house,combust, retrograde, or in its fall, or applied to evil [planets], it signifiesbad conditions for the native in its own time of his life. And consider theaspects of the lord of the triplicity, first to the lord of the ASC, second tothe lord of the MC, and third to the lord of the 7th house, because if both arewell placed, it will be a greater signification for good; and if both areimpedited, it will be a greater signification for evil.

Next look at the moon's application to theplanets in the hour of the nativity to apprehend the native s circumstances.And if it is (also) separated from [some of] the planets, the native'scondition is divided into two modes, of which one mill be dependent upon theMoon's sign and its place in the houses of the circle, and the second upon thelord of the Moon's house and its house and the place of it from the Sun, andits application to the planets, and, conversely, their application to it.

Look further at the lord of the ASC and itsplace in the houses of the circle. Because if it is in the ASC, it signifiesthat the native will be honoured among his near relations and servants and acquaintances.If it is in the 2nd from the ASC, he will be the destroyer of his own estate.But if it is received there, he will profit and make gains. But in the 3rdhouse of heaven from the ASC, it signifies that he will have suitable brothersand will travel much. In the 4th, that he will be good spirited and will attainvery great benefits from his parents. In the 5th, that he will rejoice withchildren, and he will have many friends. In the 6th, that he will be harassedby very great and numerous labours and infirmities. In the 7th, that he will bequarrelsome, easily angered, and one who follows the wishes of women. In the8th, that he will be deceitful, with much sadness, and weak-spirited. In the9th, that he will travel much and will be a lover of knowledge. In the 10th,that he will always be with kings and will get his living from them. In the11th, that he will be endowed with good character and will have many friendsbut few children. In the 12th, that he will lead a bad life and have manyenemies.


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Chapt. 11. The Native's Wealth and itsSources, and the Things Signified by the Second House.

Look at the second house from the ASC,because if fortunes are in it or aspect it, and the evil (planets) are not init and do not aspect it, and its lord is in a good place in the circle and fromthe Sun, it will signify good fortune and success for the native in acquiring assets.But if these same dispose themselves in contrary fashion, it portends loss forthe native in portions of his wealth. Then look too at the lord of the 2ndsign. If it applies to the lord of the ASC, it signifies the acquisition ofmuch money without any hard work. But if conversely the lord of the ASC appliesto the lord of the 2nd house, it signifies an increase in assets to be sure,but with hard work.

After this, consider whether this applicationis made from an angle. And if it happens so, it signifies much wealth (arising)from things already known. But if the application is from a succedent of anangle, it certainly takes away something from the above said happiness and ease[of acquisition] of good fortune. But nevertheless the native will begood-spirited. Aside from this, if the application is from an evil house andone not aspecting the ASC, it signifies motley acquisition for the native,neither good nor bad, that is, he won't care whether he acquires from a good[source] or from a bad [one] with avarice and servility.

Moreover, if there is no application betweenthe lord of the ASC and the 2nd sign, then look at the lord of the 2nd. If itis in an angle, free from [any aspect with] the evil [planets], and the Moon[is posited] similarly, the native will have a moderate living. But if it iscadent, he will encounter difficulties in the acquisition of necessities, andespecially if it is also impedited by the evil [planets].

Following this, consider too the lord of theASC and Jupiter. If one applies to the other, it signifies prosperity and amplemeans, especially if reception also accompanies the application. Similarly too,if the Part [of Fortune] and its lord are in good houses in the circle, freefrom [any aspect of] the evil [planets], and aspecting the ASC, it signifiesriches and many good things.

Similarly, if the Moon is received whileaspecting the ASC, it signifies that the native will have riches and goodcircumstances, but especially if the star that receives is a fortune. The samewhen she is in an angle or the succedent of an angle, increased in light and innumber, and the planets which receive her have conjoined their own dispositionand virtue, it signifies an influx of benefits to the native and a great goodfortune and a succession of things coming to him incessantly.



Consider also the lords of the triplicity ofthe 2nd house because they also have signification in matters of wealth inaccordance with their own nature and strength. And if the first of these isfree from [any aspect of] the evil [planets], [the native] will have good[circumstances] in the beginning of his life. And if the second [lord] isstrong, he will attain that in the middle of his life. And if the third islikewise strong, good things will happen to his in the end of him life.


Furthermore, if any one of the fortunes is inthe 11th sign from the Part of Fortune, it signifies the acquisition of moneyand of assets from good things. But if any one of the evil [planets] is in the11th sign from the Part of Fortune, it signifies that the native will use fraudand injustice in the acquisition of money, and especially if it is in its owndomicile or exaltation. And when the lord of the house of wealth and the lordof the Part of Fortune become combust, it signifies evil circumstances for thenative and a diminution of his property.

When the Part of Fortune is conjunct thefortunes or is in square or opposition aspect to them and the evil (planets)fall away from it, it signifies much benefit to the native and to his fortune.And when it is conjunct the evil [planets] or is in square or opposite aspect tothem and the fortunes do not aspect it, it signifies evil conditions for thenative and little of anything good.

Whet the lord of the ASC and [the lord] ofthe 2nd sign do not apply one to the other, and the fortunes fall away from theASC and the 2nd, it signifies hard work for the native and bad circumstances allthe days of his life. And still investigating the many testimonies that signifyassets, consider the application of the lord of the ASC or the lord of the 2ndhouse, and the lords of the triplicity of that luminary which obtains thelordship of the time and [the lords] of the Part of Fortune and the Part ofWealth and (the dispositor) of Jupiter, because if you find one, or two, orthree of these planets that have several dignities and are free from [anyaspect of] the evil [planets] and are in good place in the circle [of houses]and from the Sun, it signifies good circumstances for the native in assets andfortune according to their place and motion. But if the greater part of themare cadent or impedited, it signifies bad prospects for the native in moneymatters in accordance with the degree of their evil and their place in thecircle.



Furthermore, the places of the significatorof wealth, or of the lord of the 2nd, ought to be considered. For if the lordof the 2nd sign is in the ASC, it signifies that the native well acquire moneywithout hard work and without anxiety; and if it is received there, there willbe the greatest good luck in good things, and especially when it is received bya benefic and fortunate star placed in an angle. If it is in the 2nd house,there will be acquisition, and his livelihood will be from some known thing, andhe will not heap up money. If it is in the 3rd, it portends evil conditions forthe brothers and hard work for them. But in the 4th, good circumstances for theparents and continuance of the native in that house in which he was born, andexcellence of his conditions. In the 5th, he will have children who are knownin the king's palace, and they will have many good things. If it is in the 6th,it implies the flight of slaves and the loss of animals, and he will be a spendthrift. But in the 7th, it portends the accumulation of things through unjustmeans and their dispersion on women and contracts. And if the lord of the 2ndsign is in the 8th, it signifies that the native will acquire wealth frominheritances and from something to do with the dead; and he will be aspendthrift, and he will not care how he spends or gains [money]. And if it isin the 9th house of heaven, it signifies that he will be an acquirer of wealthfrom travels and from something to do with religion, and he will not care aboutanything except absent things, and his business will have to do with travel andtravellers. And if it is in the 10th, he will attain wealth from the king andfrom his affairs, and from that source he will get his living. If in the 11th,he will find his wealth from friends and business agents and negotiators orfrom [handling] goods. Finally, if it is in the 12th, he will acquire resourcesand money from prisons and enemies and from every [sort of] vile and shameful[kind of] work, and he will be a thief and a robber.