Chapter 79

[48]Saturn being also malefic in his nature.[49]The planets, having two houses, are said to be more powerful in one by day and in the other by night: thus,Saturn’sday house isAquarius,his night houseCapricornJupiter’sSagittariusPiscesMars’sAriesScorpioVenus’sTaurusLibraMercury’sGeminiVirgoThe above is from Whalley; but the same disposition is to be found in all modern astrological writers.[50]The “lunar condition” here spoken of refers to the position of Aries (Mars’s house) in the lunar semicircle.[51]Capricorn being in the solar semicircle.[52]The reason for making Saturn diurnal lord of this triplicity may be found in Chap. vii.[53]This familiarity seems to arise from the sextile aspect between Aquarius, the diurnal house of Saturn, and Sagittarius, the diurnal house of Jupiter.[54]In reference to the terms of the planets, Placidus has these words (according to Cooper’s translation): “The dignity of the planets in the signs and their parts, which are called the bounds and terminations” (quasi, terms), “have a real and natural foundation; to wit, the powerful aspect or proportional influxes to the movable points in which the stars begin to produce the primary qualities. So that, according to those things we have explained in the philosophy of the heavens, these are found to agree so well with the Ægyptian boundaries” (terms), “that they are highly deserving of admiration.”[55]This total is the 360 degrees of the zodiac, requiring to be divided according to correspondent portions of the equator; by which all time is reckoned.[56]The degrees here mentioned are degrees of the equator.[57]See, in the Appendix, an extract from these tables; the whole of which are to be found in the Almagest.[58]The cause of this disposition is that Cancer, the house of the Moon, partakes of moisture, and counteracts Mars’s dryness; while Leo, the Sun’s house, is hot, and counteracts Saturn’s cold.—Vide Chap. iv, and conclusion ofChap. viiof this book.It may further be observed, that Jupiter’s right, by triplicity, to the first degrees in Leo, is of course surrendered to Saturn, on the principle that the malefics have greater potency in the houses of the luminaries.[59]VideChapters xiiandxiv of this Book.[60]VideChapter xx. It of course follows that Saturn is in his proper face when he is five signs, or in quintile, after the Sun or before the Moon; that Jupiter is so when in trine; Mars when in quartile; Venus when in sextile; and Mercury when only one sign (or in modern phrase, in semi-sextile), after the Sun or before the Moon.[61]This has been understood to mean, when the planets or luminaries are within each other’s orbs; Saturn’s orb being 10 degrees, Jupiter’s 12, Mars’s 7 degrees 30 minutes, the Sun’s 17 degrees, Venus’s 8, Mercury’s 7 degrees 30 minutes, and the Moon’s 12 degrees 30 minutes.[62]Astrologers generally agree, that the inferior planets always apply to the superior, but the superior never to the inferior, except when the inferior be retrograde. In the present instance it seems most probable that the author means the planet which is more occidental, by “the planet which precedes.” He often uses “precedent” as equivalent to “occidental” in regard to the daily revolution of the heavens: and thus a planet in the first degree of Aries would precede, and be more occidental than one in the sixth degree of Aries, to which latter it would, by the regular planetary motion, be applying.[63]On this, Whalley says that “the less the difference of latitude of the planets in conjunction, the more powerful will be the influence: for if two planets in conjunction have each considerable latitude of different denomination, the influence of such conjunction will be much lessened.”[64]Τουτ εσι επι το κεντρον της γης. The precise meaning of the word κεντρον is “centre,” rather than “angle”; but Ptolemy uses it throughout this work, in speaking of the four angles of heaven, and I conceive he uses it here to signify an angle at, or on, the earth. The following definition of an aspect, by Kepler, strengthens my opinion: “An aspect is an angle formed on the earth, by the luminous rays of two planets; efficacious in stimulating sublunary nature.”[65]Placidus (Cooper’s translation) says that “the three superiors are supposed to be stronger, if they are found to be matutine, or eastern, from the Sun; the three inferiors, vespertine, or western; for then they have a greater degree of light, in which consists their virtual influence, and then they are called oriental; but occidental if otherwise. Every one knows how largely, yet to no purpose, authors have treated of the orientality of the planets.”Moxon’s Mathematical Dictionary has the following words on the same subject: “Now the three superior planets are strongest, being oriental and matutine; but the three inferior when they are occidental and vespertine. The reason is, because the first in the first case, but the last in the second, do then descend to the lowest part of their orbit, are increased in light, and approaching nearer the earth; and so on the contrary, the inferiors matutine, the superiors vespertine are weakened.”[66]In a note on the 6th Chapter of this Book, Whalley says that, “according to Ptolemy, such as are between the ascendant and mid-heaven obtain the first place of strength, and are said to be in their oriental orientality: but, between the western horizon and the lower heaven, in their occidental orientality, which is the second place of strength: between the lower heaven and the ascendant, in their oriental occidentality, the first degree of weakness; and between the mid-heaven and western horizon, in their occidental occidentality, the weakest place of all.” This is all very pretty jargon, but certainlynot“according to Ptolemy,” who distinctly says, on the contrary, that if a planet “is on the actual horizon, or succedent to the horizon, it is alsopowerful, and particularlyif in the eastern quarter.” The last member of this sentence, as well as the conclusion of this 27th Chapter, shows that Ptolemy did not consider a situation between the mid-heaven and western horizon to be “the weakest place of all.”[67]VideChap. iii, Book I, pp. 13-14.[68]“Under the Bears,” in the Greek.[69]Or, perhaps, Bastarnia, a part of the ancient European Sarmatia.[70]This should probably be understood to mean in a mundane point of view, agreeably to Chaps. VI and XV, Book I. For when Aries is on the ascendant, it is, of course, oriental and masculine; and Sagittarius must consequently then be in the eighth house, occidental, and therefore feminine.[71]The customs of nations have, in some degree, altered since Ptolemy made this severe charge against us and our brethren in the north and west of Europe. The following passage also occurs in this part of the original text:—Προς δε τας συνουσιας των αρσενικων ανακινουμενοι και ζηλουντες, και μητε αισχρον μητε αναλδρον τουτο νομιζοντες. δια τουτο ουδε εκλυονται, οτι ουδε ως πασχοντες διακεινται επι τοντω, αλλα φυλαττουσι τας ψυχας ανδρειους.[72]The Greek is as follows: και τα μορια αυτων τα γεννητικα ανατιθεασι τοις θεοις· διοτι ο σχηματισμος των ειρημενων αςερων φυσει σπερματικος εσιν· Follies, similar in their kind to these, are still practised by the Faquirs of Hindostan, and by other religious sects in Asia.[73]Φανερως ποιουμενοι τας προς τας γυναικας συνουσιας·[74]The author gives a singular reason for this incest: μισουσι δε τας (συνουσιας) προς τους αρσενας. δια τουτο και οι πλειςοι αυτων εκ των μητερων τεκνοποιουσι·[75]The epithet is remarkable, not only as being, in the opinion of a Gentile, merited by the Jews, among other nations, but also at a period scarcely exceeding a century after their most heinous crime had been committed, expressly under the cloak of religion. It seems, however, that the Jews were charged with atheism by other writers also, and on account of their neglect of the false gods of the heathens; viz. “falsorium deorum neglectus: quam candem causam etiam Judæis maledicendi Tacitus habuit, et Plinius Major, cui Judæi dicunturgens contumeliâ numinum insignis.” See Clark’s Notes on Grotius de Verit. Relig. Christ. Lib. 2, §2.[76]Other editions say “Saturn.”[77]It is usually understood that the male deity, coupled by the Phrygians with Cybele, “the mother of the Gods,” was called by them Atys; and that Adonis was the name used by the Phœnicians in addressing the associate of Venus. It has been said that these divinities were identical with the Isis and Osiris of the Ægyptians.[78]The name of Africa was, in Ptolemy’s time, limited to those parts of the coast on the Mediterranean which contained the ancient Utica, and in which Tunis now stands. Josephus says the name is derived from Afer (one of the posterity of Abraham by Cethurah), who is stated to have led an army into Libya, and to have established himself in the country. This Afer is, of course, the same with Epher, mentioned in the fourth verse of the 25th chapter of Genesis, as a son of Midian, one of the sons of Abraham by his concubine Keturah.[79]It does not appear why this practice should have been remarked as a national peculiarity, unless in distinction from the custom of burning the dead among the Greeks and Romans. Interment is recorded as having been usual among the Jews, and it is known to have been common among many ancient barbarous nations.A conjecture may perhaps be allowed, that the author, when he wrote this passage, had in his mind the magnificent subterranean palaces, constructed for the dead, in parts of the region in question; some of which have been recently made known to the modern world by the sagacity and enterprise of the celebrated Belzoni.[80]Τινες δε και καταφρονουσι των γεννητικων μελων.—The “contempt” here expressed by καταφρονουσι has been taken by all translators (except Whalley) to signify “mutilation.”[81]History warrants the high enconium here given to the natives of these countries. Ægypt was the acknowledged mother of the arts and sciences, and at one time the great depot of all the learning of the world: her school of astronomy (a science which our author may be supposed to have placed in the first rank), founded at Alexandria by Ptol. Philadelphus, maintained its superior reputation for a thousand years. Cyrenaica gave birth to many illustrious philosophers, and, among them, to Eratosthenes, who is said to have invented the armillary sphere. This great man measured the obliquity of the ecliptic, and, though he erroneously reckoned it at only 20½ degrees, it should be recollected that he lived 200 years before the Christian æra. He also measured a degree of the meridian, and determined the extent of the earth, by means similar to those adopted by the moderns.[82]Whalley remarks on this passage, that the gradual progress of the fixed stars “from one sign to another, is in an especial manner to be regarded in considering the mutations, manners, customs, laws, government, and fortune of a kingdom.”[83]As shown in theTable at page 51.[84]It does not appear that the text here warrants the conclusion which Whalley has drawn from it, viz. “that wherever eclipses are not visible, they have no influence, and therefore subterranean eclipses cannot have any.” Ptolemy declares, thatallcountries in familiarity with the ecliptical place will be comprehended in the event; and, with regard to the visibility or invisibility of the eclipse, he says merely that its effects will beprincipallyfelt in such of the said countries as might have obtained a view of the eclipse.[85]Temporal or solar hours are duodecimal parts of the Sun’s diurnal or nocturnal arc, and are numbered by day from sunrise to sunset; by night, from sunset to sunrise.[86]Equatorial hours are the twenty-four hours of the earth’s revolution on its axis. Each of them is equal in duration to the passage of 15 degrees of the Equator; and they are numbered from noon to noon. A particular explanation of the astronomical use, both of temporal and equatorial hours, is to be found in the 9th Chapter of the second Book of the Almagest; an extract from which is given in theAppendix.[87]The three periods of four months each, stated in this paragraph, are applicable to solar eclipses only; for lunar eclipses, these periods may be reckoned at ten days each; that number of days bearing the same proportion to a month, as four months to a year. On this point, Whalley, with his usual inaccuracy, has asserted, that “in eclipses of the Moon, two days, or thereabouts, are equal to the four months” here reckoned in eclipses of the Sun. He adds, however, what perhaps may be true, that “lunar eclipses are by no means so powerful as those of the Sun, although more so than any other lunation.”[88]That is to say, from any combinations of the Sun and Moon which may take place after the date of the eclipse, but before the close of its effect.[89]The edition of Allatius does not contain the words here marked by inverted commas; but they are found in other editions of the text, and seem necessary to complete the sense of the passage.[90]“When planets, in election for Lords of the eclipse, are found of equal strength and dignity, those which are direct are to be preferred before those which are retrograde; and the oriental before the occidental.”—Whalley’s “Annotations.”[91]That is to say, in the Almagest, Book VIII, Chap. IV; which chapter is given, entire, in theAppendix.[92]“In electing fixed stars, Cardan directs to observe the angle which the eclipse follows, and that which it precedes: as, if the eclipse be between the seventh house” (or occidental angle) “and the mid-heaven, the stars which are in the seventh shall be preferred; and next, those in the mid-heaven; but, if between the mid-heaven and the ascendant, those in the mid-heaven shall have the preference; and next, those in the ascendant.”—Whalley’s “Annotations.”[93]It is perhaps unnecessary to remark, that, in speaking of ruling places, as liable to be situated in Aquila, Delphinus or Argo, Ptolemy alludes only to the places of the fixed stars in dominion: since the ecliptical place and the planets must be confined to the zodiacal signs.[94]According to Whalley, Cardan, in reference to the nine modes of configuration, applicable to the fixed stars, says, “When a fixed star is with any planet, or in any angle, consider whether it be by any of these ways; if not, it is most weak; if it be, consider whether it be with the Sun, and not to be seen; then it is very weak. Or if it is to be seen, and is with the Sun occidental, it is indifferent. Or if it be seen, and is not with the Sun, it is stronger; or if it be seen, and is oriental, then it is strongest.”[95]That is to say (technically speaking), by reception, or by being posited in a sign in which another planet has a certain dignity or prerogative.[96]In conformity to the rule laid down in Chap. VI of this Book, those individuals whose nativities may thus resemble the position of the heavens at the time of an eclipse, and who are here stated to be chiefly liable to the effects of the eclipse, will be more affected by it, if it should be visible to them.To the precepts contained in this chapter, Placidus makes the following allusion in his remarks on the nativity of Cardinal Pancirole. “Any significator whatever, together with the other stars, whilst they are moved by a converse universal motion, change the aspect alternately, and consequently the mundane rays, as it likewise happens when they acquire parallels: the rays thus acquired are of a long continuance, and denote a certain universal disposition of the things signified, either good or bad, according to the nature of the aspecting stars; as it happened to this Cardinal, who some years before his death was always sickly: and this observation is wonderful in the changes of the times and weather; for this principle Ptolemy adhered to in the Almagest, lib. VIII, cap. 4; and this doctrine he also mentions in the 2nd Book of Judgments, in the chapter on the Nature of Events.”—(Cooper’s Translation, p. 272.)[97]When a comet appears out of the zodiac, a line should be drawn from one zodiacal pole to the other, through the spot where it appears; and that spot is to be considered as being in familiarity with the same countries as those parts of the zodiac which may be on the same line.—VideChap. IV of this Book, relative to the manner in which fixed stars out of the zodiac hold familiarity with certain regions and countries.[98]The Neomenia, or new Moon, was observed as a festival with much solemnity in earlier ages and by the most ancient nations. It was celebrated by the Israelites, as well as by Pagan; and it may perhaps be gathered from the 5th and 6th verses of the 20th Chapter of the 1st Book of Samuel, that it was kept once in a year with greater ceremony than at other times: this was done, probably, at the “New Moon of the Year,” as Ptolemy calls it; or, in other words, at the new Moon nearest to the vernal equinox.[99]That is to say, at the new and full Moon taking place during the Sun’s progress through each sign.[100]The passage marked thus “ ” is not in the Greek, but is found in two Latin translations.[101]According to Wing, in his “Instructions to the Ephemerides,” printed in 1652, the signs, as mentioned in this chapter by Ptolemy, are to be considered in their quality as constellations, and not as spaces of the heavens. This opinion, however, seems to me to be erroneous; for Ptolemy has already devoted a chapter in the 1st Book to the detail of the influences of the several stars in the respective constellations of the zodiac; and he moreover speaks, in the present chapter, of the operation of Aries, as owing to the presence of the Equinox. This he could not have done, had he spoken of the signs as constellations instead of spaces.[102]The temperaments here alluded to are, probably, heat and cold.[103]“Before.” Although I have thus Englished the word, προ, I think it properly requires to be here rendered, by “at” or “near to” rather than “before.” Firstly, because my author (in speaking of the commencement of each quarter of the year, in the 11th Chapter,p. 93), has expressly stated that “the spring is to be dated from the new or full Moon taking place when the Sun isnearest(εγγιζα) to the first point of Aries; the summer from that, when he isnearestthe first point of Cancer,” &c., &c.; and (in p. 94) he states that certain general effects are brought about by the new or full Moon occurringat(κατα) the aforesaid points. Secondly, because, in a few lines further on, in speaking of the monthly consideration,p. 98, he again uses only εγγιζα, in reference to the present passage, in which, however, he has used only προ. Thirdly, it is a proper inference that he meant to point out here the new or full Moon which may happennearestto the tropical or equinoctial points, because he has previously and explicitly taught that the principal variation of all things depends upon those points. Lastly, Allatius has here rendered the word by no other thanproximé, which is also the word given in the Perugio Latin of 1646.On the other hand, Whalley, in his note on the present chapter, says, that “according to this Prince of Astrologers” (meaning Ptolemy), “we are to observe the new or full Moon preceding the ingress, only, for our judgment on the succeeding quarter, and not the lunation succeeding: and the reason I conceive to be, because the lunation, which immediately precedes the ingress, carries its influence to the very position of the ingress itself, but not so that which follows the ingress.” Wing, in his Introduction to the Ephemerides (London, 1652) also says, that “for the knowledge of the weather, it is requisite to observe the conjunction or opposition of the luminaries nextprecedingthe Sun’s ingress into the first point of Aries.”Now, if a new or full Moon happenimmediately afterthe Sun’s transit or ingress, the previous full or new Moon must have happeneda fortnight beforethe said transit or ingress; and, after considering the other parts of Ptolemy’s doctrine, I do not conceive, that he intended to teach, in this chapter, that apreviouslunation, when at so great a distance before the important ingress, would have a greater influence over the ensuing quarter of the year, than asubsequentlunation taking place so closely after the said ingress.[104]“Both the places.” These are the places of the new or full Moon, and of the following angle; as before mentioned with regard to the quarterly consideration.[105]Similar precepts may be found finely illustrated in Virgil’s 1st Georgic,videI, 433et infra:“Sol quoque et exoriens et cum se condit in undasSigna dabit:”——[106]Virgil has said almost the same thing in these beautiful lines:“At si virgineum suffuderit ore ruboremVentus erit: vento semper rubet aurea Phœbe.”—Georg.I, l. 430.See also the whole passage, beginning at l. 424:“Si vero Solem ad rapidum Lunasque sequentesOrdine respicies,” &c.[107]At this place, the following sentence, not found in the Greek, is inserted in a Latin translation:“If the northern of the two stars, situated one on each side of the Præsepe, and called the Asini, should not appear, the north wind will blow: but, if the southern one be invisible, the south wind.”[108]These coruscations are, perhaps, similar to those now known by the name of the Aurora Borealis.[109]Virgil again:“Sæpe etiam stellas vento impendente videbisPræcipites cœlo labi.”—&c.Georg.I, l. 365.A great part of the 1st Georgic consists of astrological rules for predicting the weather, closely resembling the precepts here given by Ptolemy. Virgil is said to have adopted his doctrine from Aratus.[110]The Division of Time is subsequently laid down by the author, in the last Chapter of the fourth Book.[111]The words, thus marked “ ”, are not in the Greek, but in two Latin translations.[112]It is, perhaps, needless to remark that modern improvements in science have superseded the use of this and other ancient instruments here mentioned.[113]Although the “clepsydra,” or water-clock, was commonly used among the ancients for various purposes, it appears, from Martian (a Latin writer, who lived abouta. d.490), that there was also a clepsydra in special use as an astrological engine.[114]“The Doctrine of Ascensions,” in allusion to the method of calculating the actual position of the ecliptic.[115]“Phase or configuration.” Or, holding some authorized aspect to the degree in question.[116]Or, on the ascendant.[117]The precepts delivered in this Chapter have obtained the name of Ptolemy’s Animodar: the term is probably Arabic, if it be not a corruption of the Latin wordsanimum, oranimam,dare, “giving animation or life”; yet this meaning seems scarcely close enough.[118]In House, Triplicity, Exaltation, Term or Face.[119]Δορυφορια· This word has been heretofore rendered “satellitium” and “satellites,” but, as these terms do not seem sufficiently precise in their meaning, and are already in use to signify the minor orbs which revolve round a principal planet, I have ventured to anglicize the Greek word; the usual signification of which is a “bodyguard.”[120]Or, in other words, “should the stars, which attend the Sun, be such as risebefore him; and those, which attend the Moon, such as riseafterher.”[121]As described in Chap. XXVI, Book I.[122]Saturn being applicable to the father, and Venus to the mother.[123]The Perugio Latin translation, of 1646, inserts here, “and provided Saturn and the Sun are not impeded by being posited in unfortunate or unsuitable places.”[124]“Elevated.” Moxon’s Mathematical Dictionary gives the following definition of this astrological term. “Elevated.A certain pre-eminence of one planet above another; or, a concurrence of two to a certain act, wherein one being stronger, is carried above the weaker, and does alter and depress its nature and influence: But wherein this beingelevatedconsists, there are several opinions; some say when a planet is nearest the zenith, or meridian; others will have it only that planet is highest; or nearest to the Apogæon of his eccentric or epicycle. And Argol admits of all these, and several other advantages, and thence advises to collect the several testimonies, and that that planet, who has most, shall be said to be elevated above the other.” According to Whalley, Cardan’s opinion was that “that planet is most elevated which is more occidental and ponderous.” For myself, I conceive this opinion to be inaccurate, because, if Ptolemy meant to signify only the greater occidentality of the planet, he would (as in other instances) have used the word “preceding” instead of “elevated above”; and I incline to think, thatgreater proximity to the zenithis the truer, as well as more simple, meaning of the term “elevated.”[125]By the quartile or opposition, as before mentioned.[126]On this passage, Whalley remarks that “Ptolemy teacheth, from the child’s nativity, to erect schemes for the father and mother, and thence to give judgment, as if it were their proper nativities; the rule is this: If the nativity be diurnal, for the father, observe the degree the Sun is in, in the child’s nativity; and make that the degree ascending for the father; and conformable to that, order the cusps of all the other houses. If for the mother, use Venus. But if the nativity be nocturnal, for the father, take the place of Saturn; and for the mother, that of the Moon.” Whalley adds, that what in this chapter hath relation to the parents, is what shall happen to themafterthe nativity, and notbefore.[127]Or, at the actual time of nativity.[128]In spite of this declaration of the author, it seems, by Whalley’s note on this chapter, that Cardan maintained that the particular circumstances, liable to affect the brothers and sisters, might be inferred by adopting, as an ascendant, the degree of the planet holding chief dominion over the place of brethren, and erecting a scheme thereby; in a mode similar to that allowed by Ptolemy in the case of the parents.[129]That is to say, from the angles in quartile (and therefore hostile also) to the mid-heaven.[130]The text does not show whether it be necessary that Saturn and Mars shouldbothbe in the ascendant, in order to produce the effect described; nor whether the same effect would not follow, if one of them should be in the ascendant, and the other in the occidental angle, or even in some other position.[131]VideChapter VI, Book I.[132]The planet here alluded to, seems to be that which may be connected with most of the ruling places.[133]I have looked in many other books for this word “Anactores” (plural of ανακτωρ), as designating three particular individuals born at the same birth; for which signification it is here used by Ptolemy; but my search has been in vain. Cicero has, however, written a passage, in which a word, very nearly resembling it, occurs, and which would seem to relate to the very persons alluded to by Ptolemy: viz. “The godship of the Dioscuri was established in various modes among the Greeks, and applied to various persons. One set consisted of three persons, who were styled at Athens theAnactes, and were the sons of Jupiter, the most ancient king, and Proserpine; their several names were Tritopatreus, Eubuleus and Dionysius.”De Nat. Deor., lib. 3, cap. 21.

[48]Saturn being also malefic in his nature.

[49]The planets, having two houses, are said to be more powerful in one by day and in the other by night: thus,Saturn’sday house isAquarius,his night houseCapricornJupiter’sSagittariusPiscesMars’sAriesScorpioVenus’sTaurusLibraMercury’sGeminiVirgoThe above is from Whalley; but the same disposition is to be found in all modern astrological writers.

[49]The planets, having two houses, are said to be more powerful in one by day and in the other by night: thus,

The above is from Whalley; but the same disposition is to be found in all modern astrological writers.

[50]The “lunar condition” here spoken of refers to the position of Aries (Mars’s house) in the lunar semicircle.

[51]Capricorn being in the solar semicircle.

[52]The reason for making Saturn diurnal lord of this triplicity may be found in Chap. vii.

[53]This familiarity seems to arise from the sextile aspect between Aquarius, the diurnal house of Saturn, and Sagittarius, the diurnal house of Jupiter.

[54]In reference to the terms of the planets, Placidus has these words (according to Cooper’s translation): “The dignity of the planets in the signs and their parts, which are called the bounds and terminations” (quasi, terms), “have a real and natural foundation; to wit, the powerful aspect or proportional influxes to the movable points in which the stars begin to produce the primary qualities. So that, according to those things we have explained in the philosophy of the heavens, these are found to agree so well with the Ægyptian boundaries” (terms), “that they are highly deserving of admiration.”

[55]This total is the 360 degrees of the zodiac, requiring to be divided according to correspondent portions of the equator; by which all time is reckoned.

[56]The degrees here mentioned are degrees of the equator.

[57]See, in the Appendix, an extract from these tables; the whole of which are to be found in the Almagest.

[58]The cause of this disposition is that Cancer, the house of the Moon, partakes of moisture, and counteracts Mars’s dryness; while Leo, the Sun’s house, is hot, and counteracts Saturn’s cold.—Vide Chap. iv, and conclusion ofChap. viiof this book.It may further be observed, that Jupiter’s right, by triplicity, to the first degrees in Leo, is of course surrendered to Saturn, on the principle that the malefics have greater potency in the houses of the luminaries.

It may further be observed, that Jupiter’s right, by triplicity, to the first degrees in Leo, is of course surrendered to Saturn, on the principle that the malefics have greater potency in the houses of the luminaries.

[59]VideChapters xiiandxiv of this Book.

[60]VideChapter xx. It of course follows that Saturn is in his proper face when he is five signs, or in quintile, after the Sun or before the Moon; that Jupiter is so when in trine; Mars when in quartile; Venus when in sextile; and Mercury when only one sign (or in modern phrase, in semi-sextile), after the Sun or before the Moon.

[61]This has been understood to mean, when the planets or luminaries are within each other’s orbs; Saturn’s orb being 10 degrees, Jupiter’s 12, Mars’s 7 degrees 30 minutes, the Sun’s 17 degrees, Venus’s 8, Mercury’s 7 degrees 30 minutes, and the Moon’s 12 degrees 30 minutes.

[62]Astrologers generally agree, that the inferior planets always apply to the superior, but the superior never to the inferior, except when the inferior be retrograde. In the present instance it seems most probable that the author means the planet which is more occidental, by “the planet which precedes.” He often uses “precedent” as equivalent to “occidental” in regard to the daily revolution of the heavens: and thus a planet in the first degree of Aries would precede, and be more occidental than one in the sixth degree of Aries, to which latter it would, by the regular planetary motion, be applying.

[63]On this, Whalley says that “the less the difference of latitude of the planets in conjunction, the more powerful will be the influence: for if two planets in conjunction have each considerable latitude of different denomination, the influence of such conjunction will be much lessened.”

[64]Τουτ εσι επι το κεντρον της γης. The precise meaning of the word κεντρον is “centre,” rather than “angle”; but Ptolemy uses it throughout this work, in speaking of the four angles of heaven, and I conceive he uses it here to signify an angle at, or on, the earth. The following definition of an aspect, by Kepler, strengthens my opinion: “An aspect is an angle formed on the earth, by the luminous rays of two planets; efficacious in stimulating sublunary nature.”

[65]Placidus (Cooper’s translation) says that “the three superiors are supposed to be stronger, if they are found to be matutine, or eastern, from the Sun; the three inferiors, vespertine, or western; for then they have a greater degree of light, in which consists their virtual influence, and then they are called oriental; but occidental if otherwise. Every one knows how largely, yet to no purpose, authors have treated of the orientality of the planets.”Moxon’s Mathematical Dictionary has the following words on the same subject: “Now the three superior planets are strongest, being oriental and matutine; but the three inferior when they are occidental and vespertine. The reason is, because the first in the first case, but the last in the second, do then descend to the lowest part of their orbit, are increased in light, and approaching nearer the earth; and so on the contrary, the inferiors matutine, the superiors vespertine are weakened.”

Moxon’s Mathematical Dictionary has the following words on the same subject: “Now the three superior planets are strongest, being oriental and matutine; but the three inferior when they are occidental and vespertine. The reason is, because the first in the first case, but the last in the second, do then descend to the lowest part of their orbit, are increased in light, and approaching nearer the earth; and so on the contrary, the inferiors matutine, the superiors vespertine are weakened.”

[66]In a note on the 6th Chapter of this Book, Whalley says that, “according to Ptolemy, such as are between the ascendant and mid-heaven obtain the first place of strength, and are said to be in their oriental orientality: but, between the western horizon and the lower heaven, in their occidental orientality, which is the second place of strength: between the lower heaven and the ascendant, in their oriental occidentality, the first degree of weakness; and between the mid-heaven and western horizon, in their occidental occidentality, the weakest place of all.” This is all very pretty jargon, but certainlynot“according to Ptolemy,” who distinctly says, on the contrary, that if a planet “is on the actual horizon, or succedent to the horizon, it is alsopowerful, and particularlyif in the eastern quarter.” The last member of this sentence, as well as the conclusion of this 27th Chapter, shows that Ptolemy did not consider a situation between the mid-heaven and western horizon to be “the weakest place of all.”

[67]VideChap. iii, Book I, pp. 13-14.

[68]“Under the Bears,” in the Greek.

[69]Or, perhaps, Bastarnia, a part of the ancient European Sarmatia.

[70]This should probably be understood to mean in a mundane point of view, agreeably to Chaps. VI and XV, Book I. For when Aries is on the ascendant, it is, of course, oriental and masculine; and Sagittarius must consequently then be in the eighth house, occidental, and therefore feminine.

[71]The customs of nations have, in some degree, altered since Ptolemy made this severe charge against us and our brethren in the north and west of Europe. The following passage also occurs in this part of the original text:—Προς δε τας συνουσιας των αρσενικων ανακινουμενοι και ζηλουντες, και μητε αισχρον μητε αναλδρον τουτο νομιζοντες. δια τουτο ουδε εκλυονται, οτι ουδε ως πασχοντες διακεινται επι τοντω, αλλα φυλαττουσι τας ψυχας ανδρειους.

[72]The Greek is as follows: και τα μορια αυτων τα γεννητικα ανατιθεασι τοις θεοις· διοτι ο σχηματισμος των ειρημενων αςερων φυσει σπερματικος εσιν· Follies, similar in their kind to these, are still practised by the Faquirs of Hindostan, and by other religious sects in Asia.

[73]Φανερως ποιουμενοι τας προς τας γυναικας συνουσιας·

[74]The author gives a singular reason for this incest: μισουσι δε τας (συνουσιας) προς τους αρσενας. δια τουτο και οι πλειςοι αυτων εκ των μητερων τεκνοποιουσι·

[75]The epithet is remarkable, not only as being, in the opinion of a Gentile, merited by the Jews, among other nations, but also at a period scarcely exceeding a century after their most heinous crime had been committed, expressly under the cloak of religion. It seems, however, that the Jews were charged with atheism by other writers also, and on account of their neglect of the false gods of the heathens; viz. “falsorium deorum neglectus: quam candem causam etiam Judæis maledicendi Tacitus habuit, et Plinius Major, cui Judæi dicunturgens contumeliâ numinum insignis.” See Clark’s Notes on Grotius de Verit. Relig. Christ. Lib. 2, §2.

[76]Other editions say “Saturn.”

[77]It is usually understood that the male deity, coupled by the Phrygians with Cybele, “the mother of the Gods,” was called by them Atys; and that Adonis was the name used by the Phœnicians in addressing the associate of Venus. It has been said that these divinities were identical with the Isis and Osiris of the Ægyptians.

[78]The name of Africa was, in Ptolemy’s time, limited to those parts of the coast on the Mediterranean which contained the ancient Utica, and in which Tunis now stands. Josephus says the name is derived from Afer (one of the posterity of Abraham by Cethurah), who is stated to have led an army into Libya, and to have established himself in the country. This Afer is, of course, the same with Epher, mentioned in the fourth verse of the 25th chapter of Genesis, as a son of Midian, one of the sons of Abraham by his concubine Keturah.

[79]It does not appear why this practice should have been remarked as a national peculiarity, unless in distinction from the custom of burning the dead among the Greeks and Romans. Interment is recorded as having been usual among the Jews, and it is known to have been common among many ancient barbarous nations.A conjecture may perhaps be allowed, that the author, when he wrote this passage, had in his mind the magnificent subterranean palaces, constructed for the dead, in parts of the region in question; some of which have been recently made known to the modern world by the sagacity and enterprise of the celebrated Belzoni.

A conjecture may perhaps be allowed, that the author, when he wrote this passage, had in his mind the magnificent subterranean palaces, constructed for the dead, in parts of the region in question; some of which have been recently made known to the modern world by the sagacity and enterprise of the celebrated Belzoni.

[80]Τινες δε και καταφρονουσι των γεννητικων μελων.—The “contempt” here expressed by καταφρονουσι has been taken by all translators (except Whalley) to signify “mutilation.”

[81]History warrants the high enconium here given to the natives of these countries. Ægypt was the acknowledged mother of the arts and sciences, and at one time the great depot of all the learning of the world: her school of astronomy (a science which our author may be supposed to have placed in the first rank), founded at Alexandria by Ptol. Philadelphus, maintained its superior reputation for a thousand years. Cyrenaica gave birth to many illustrious philosophers, and, among them, to Eratosthenes, who is said to have invented the armillary sphere. This great man measured the obliquity of the ecliptic, and, though he erroneously reckoned it at only 20½ degrees, it should be recollected that he lived 200 years before the Christian æra. He also measured a degree of the meridian, and determined the extent of the earth, by means similar to those adopted by the moderns.

[82]Whalley remarks on this passage, that the gradual progress of the fixed stars “from one sign to another, is in an especial manner to be regarded in considering the mutations, manners, customs, laws, government, and fortune of a kingdom.”

[83]As shown in theTable at page 51.

[84]It does not appear that the text here warrants the conclusion which Whalley has drawn from it, viz. “that wherever eclipses are not visible, they have no influence, and therefore subterranean eclipses cannot have any.” Ptolemy declares, thatallcountries in familiarity with the ecliptical place will be comprehended in the event; and, with regard to the visibility or invisibility of the eclipse, he says merely that its effects will beprincipallyfelt in such of the said countries as might have obtained a view of the eclipse.

[85]Temporal or solar hours are duodecimal parts of the Sun’s diurnal or nocturnal arc, and are numbered by day from sunrise to sunset; by night, from sunset to sunrise.

[86]Equatorial hours are the twenty-four hours of the earth’s revolution on its axis. Each of them is equal in duration to the passage of 15 degrees of the Equator; and they are numbered from noon to noon. A particular explanation of the astronomical use, both of temporal and equatorial hours, is to be found in the 9th Chapter of the second Book of the Almagest; an extract from which is given in theAppendix.

[87]The three periods of four months each, stated in this paragraph, are applicable to solar eclipses only; for lunar eclipses, these periods may be reckoned at ten days each; that number of days bearing the same proportion to a month, as four months to a year. On this point, Whalley, with his usual inaccuracy, has asserted, that “in eclipses of the Moon, two days, or thereabouts, are equal to the four months” here reckoned in eclipses of the Sun. He adds, however, what perhaps may be true, that “lunar eclipses are by no means so powerful as those of the Sun, although more so than any other lunation.”

[88]That is to say, from any combinations of the Sun and Moon which may take place after the date of the eclipse, but before the close of its effect.

[89]The edition of Allatius does not contain the words here marked by inverted commas; but they are found in other editions of the text, and seem necessary to complete the sense of the passage.

[90]“When planets, in election for Lords of the eclipse, are found of equal strength and dignity, those which are direct are to be preferred before those which are retrograde; and the oriental before the occidental.”—Whalley’s “Annotations.”

[91]That is to say, in the Almagest, Book VIII, Chap. IV; which chapter is given, entire, in theAppendix.

[92]“In electing fixed stars, Cardan directs to observe the angle which the eclipse follows, and that which it precedes: as, if the eclipse be between the seventh house” (or occidental angle) “and the mid-heaven, the stars which are in the seventh shall be preferred; and next, those in the mid-heaven; but, if between the mid-heaven and the ascendant, those in the mid-heaven shall have the preference; and next, those in the ascendant.”—Whalley’s “Annotations.”

[93]It is perhaps unnecessary to remark, that, in speaking of ruling places, as liable to be situated in Aquila, Delphinus or Argo, Ptolemy alludes only to the places of the fixed stars in dominion: since the ecliptical place and the planets must be confined to the zodiacal signs.

[94]According to Whalley, Cardan, in reference to the nine modes of configuration, applicable to the fixed stars, says, “When a fixed star is with any planet, or in any angle, consider whether it be by any of these ways; if not, it is most weak; if it be, consider whether it be with the Sun, and not to be seen; then it is very weak. Or if it is to be seen, and is with the Sun occidental, it is indifferent. Or if it be seen, and is not with the Sun, it is stronger; or if it be seen, and is oriental, then it is strongest.”

[95]That is to say (technically speaking), by reception, or by being posited in a sign in which another planet has a certain dignity or prerogative.

[96]In conformity to the rule laid down in Chap. VI of this Book, those individuals whose nativities may thus resemble the position of the heavens at the time of an eclipse, and who are here stated to be chiefly liable to the effects of the eclipse, will be more affected by it, if it should be visible to them.To the precepts contained in this chapter, Placidus makes the following allusion in his remarks on the nativity of Cardinal Pancirole. “Any significator whatever, together with the other stars, whilst they are moved by a converse universal motion, change the aspect alternately, and consequently the mundane rays, as it likewise happens when they acquire parallels: the rays thus acquired are of a long continuance, and denote a certain universal disposition of the things signified, either good or bad, according to the nature of the aspecting stars; as it happened to this Cardinal, who some years before his death was always sickly: and this observation is wonderful in the changes of the times and weather; for this principle Ptolemy adhered to in the Almagest, lib. VIII, cap. 4; and this doctrine he also mentions in the 2nd Book of Judgments, in the chapter on the Nature of Events.”—(Cooper’s Translation, p. 272.)

To the precepts contained in this chapter, Placidus makes the following allusion in his remarks on the nativity of Cardinal Pancirole. “Any significator whatever, together with the other stars, whilst they are moved by a converse universal motion, change the aspect alternately, and consequently the mundane rays, as it likewise happens when they acquire parallels: the rays thus acquired are of a long continuance, and denote a certain universal disposition of the things signified, either good or bad, according to the nature of the aspecting stars; as it happened to this Cardinal, who some years before his death was always sickly: and this observation is wonderful in the changes of the times and weather; for this principle Ptolemy adhered to in the Almagest, lib. VIII, cap. 4; and this doctrine he also mentions in the 2nd Book of Judgments, in the chapter on the Nature of Events.”—(Cooper’s Translation, p. 272.)

[97]When a comet appears out of the zodiac, a line should be drawn from one zodiacal pole to the other, through the spot where it appears; and that spot is to be considered as being in familiarity with the same countries as those parts of the zodiac which may be on the same line.—VideChap. IV of this Book, relative to the manner in which fixed stars out of the zodiac hold familiarity with certain regions and countries.

[98]The Neomenia, or new Moon, was observed as a festival with much solemnity in earlier ages and by the most ancient nations. It was celebrated by the Israelites, as well as by Pagan; and it may perhaps be gathered from the 5th and 6th verses of the 20th Chapter of the 1st Book of Samuel, that it was kept once in a year with greater ceremony than at other times: this was done, probably, at the “New Moon of the Year,” as Ptolemy calls it; or, in other words, at the new Moon nearest to the vernal equinox.

[99]That is to say, at the new and full Moon taking place during the Sun’s progress through each sign.

[100]The passage marked thus “ ” is not in the Greek, but is found in two Latin translations.

[101]According to Wing, in his “Instructions to the Ephemerides,” printed in 1652, the signs, as mentioned in this chapter by Ptolemy, are to be considered in their quality as constellations, and not as spaces of the heavens. This opinion, however, seems to me to be erroneous; for Ptolemy has already devoted a chapter in the 1st Book to the detail of the influences of the several stars in the respective constellations of the zodiac; and he moreover speaks, in the present chapter, of the operation of Aries, as owing to the presence of the Equinox. This he could not have done, had he spoken of the signs as constellations instead of spaces.

[102]The temperaments here alluded to are, probably, heat and cold.

[103]“Before.” Although I have thus Englished the word, προ, I think it properly requires to be here rendered, by “at” or “near to” rather than “before.” Firstly, because my author (in speaking of the commencement of each quarter of the year, in the 11th Chapter,p. 93), has expressly stated that “the spring is to be dated from the new or full Moon taking place when the Sun isnearest(εγγιζα) to the first point of Aries; the summer from that, when he isnearestthe first point of Cancer,” &c., &c.; and (in p. 94) he states that certain general effects are brought about by the new or full Moon occurringat(κατα) the aforesaid points. Secondly, because, in a few lines further on, in speaking of the monthly consideration,p. 98, he again uses only εγγιζα, in reference to the present passage, in which, however, he has used only προ. Thirdly, it is a proper inference that he meant to point out here the new or full Moon which may happennearestto the tropical or equinoctial points, because he has previously and explicitly taught that the principal variation of all things depends upon those points. Lastly, Allatius has here rendered the word by no other thanproximé, which is also the word given in the Perugio Latin of 1646.On the other hand, Whalley, in his note on the present chapter, says, that “according to this Prince of Astrologers” (meaning Ptolemy), “we are to observe the new or full Moon preceding the ingress, only, for our judgment on the succeeding quarter, and not the lunation succeeding: and the reason I conceive to be, because the lunation, which immediately precedes the ingress, carries its influence to the very position of the ingress itself, but not so that which follows the ingress.” Wing, in his Introduction to the Ephemerides (London, 1652) also says, that “for the knowledge of the weather, it is requisite to observe the conjunction or opposition of the luminaries nextprecedingthe Sun’s ingress into the first point of Aries.”Now, if a new or full Moon happenimmediately afterthe Sun’s transit or ingress, the previous full or new Moon must have happeneda fortnight beforethe said transit or ingress; and, after considering the other parts of Ptolemy’s doctrine, I do not conceive, that he intended to teach, in this chapter, that apreviouslunation, when at so great a distance before the important ingress, would have a greater influence over the ensuing quarter of the year, than asubsequentlunation taking place so closely after the said ingress.

On the other hand, Whalley, in his note on the present chapter, says, that “according to this Prince of Astrologers” (meaning Ptolemy), “we are to observe the new or full Moon preceding the ingress, only, for our judgment on the succeeding quarter, and not the lunation succeeding: and the reason I conceive to be, because the lunation, which immediately precedes the ingress, carries its influence to the very position of the ingress itself, but not so that which follows the ingress.” Wing, in his Introduction to the Ephemerides (London, 1652) also says, that “for the knowledge of the weather, it is requisite to observe the conjunction or opposition of the luminaries nextprecedingthe Sun’s ingress into the first point of Aries.”

Now, if a new or full Moon happenimmediately afterthe Sun’s transit or ingress, the previous full or new Moon must have happeneda fortnight beforethe said transit or ingress; and, after considering the other parts of Ptolemy’s doctrine, I do not conceive, that he intended to teach, in this chapter, that apreviouslunation, when at so great a distance before the important ingress, would have a greater influence over the ensuing quarter of the year, than asubsequentlunation taking place so closely after the said ingress.

[104]“Both the places.” These are the places of the new or full Moon, and of the following angle; as before mentioned with regard to the quarterly consideration.

[105]Similar precepts may be found finely illustrated in Virgil’s 1st Georgic,videI, 433et infra:“Sol quoque et exoriens et cum se condit in undasSigna dabit:”——

[105]Similar precepts may be found finely illustrated in Virgil’s 1st Georgic,videI, 433et infra:

“Sol quoque et exoriens et cum se condit in undasSigna dabit:”——

“Sol quoque et exoriens et cum se condit in undas

Signa dabit:”——

[106]Virgil has said almost the same thing in these beautiful lines:“At si virgineum suffuderit ore ruboremVentus erit: vento semper rubet aurea Phœbe.”—Georg.I, l. 430.See also the whole passage, beginning at l. 424:“Si vero Solem ad rapidum Lunasque sequentesOrdine respicies,” &c.

[106]Virgil has said almost the same thing in these beautiful lines:

“At si virgineum suffuderit ore ruboremVentus erit: vento semper rubet aurea Phœbe.”—Georg.I, l. 430.

“At si virgineum suffuderit ore ruborem

Ventus erit: vento semper rubet aurea Phœbe.”—Georg.I, l. 430.

See also the whole passage, beginning at l. 424:

“Si vero Solem ad rapidum Lunasque sequentesOrdine respicies,” &c.

“Si vero Solem ad rapidum Lunasque sequentes

Ordine respicies,” &c.

[107]At this place, the following sentence, not found in the Greek, is inserted in a Latin translation:“If the northern of the two stars, situated one on each side of the Præsepe, and called the Asini, should not appear, the north wind will blow: but, if the southern one be invisible, the south wind.”

[107]At this place, the following sentence, not found in the Greek, is inserted in a Latin translation:

“If the northern of the two stars, situated one on each side of the Præsepe, and called the Asini, should not appear, the north wind will blow: but, if the southern one be invisible, the south wind.”

[108]These coruscations are, perhaps, similar to those now known by the name of the Aurora Borealis.

[109]Virgil again:“Sæpe etiam stellas vento impendente videbisPræcipites cœlo labi.”—&c.Georg.I, l. 365.A great part of the 1st Georgic consists of astrological rules for predicting the weather, closely resembling the precepts here given by Ptolemy. Virgil is said to have adopted his doctrine from Aratus.

[109]Virgil again:

“Sæpe etiam stellas vento impendente videbisPræcipites cœlo labi.”—&c.Georg.I, l. 365.

“Sæpe etiam stellas vento impendente videbis

Præcipites cœlo labi.”—&c.Georg.I, l. 365.

A great part of the 1st Georgic consists of astrological rules for predicting the weather, closely resembling the precepts here given by Ptolemy. Virgil is said to have adopted his doctrine from Aratus.

[110]The Division of Time is subsequently laid down by the author, in the last Chapter of the fourth Book.

[111]The words, thus marked “ ”, are not in the Greek, but in two Latin translations.

[112]It is, perhaps, needless to remark that modern improvements in science have superseded the use of this and other ancient instruments here mentioned.

[113]Although the “clepsydra,” or water-clock, was commonly used among the ancients for various purposes, it appears, from Martian (a Latin writer, who lived abouta. d.490), that there was also a clepsydra in special use as an astrological engine.

[114]“The Doctrine of Ascensions,” in allusion to the method of calculating the actual position of the ecliptic.

[115]“Phase or configuration.” Or, holding some authorized aspect to the degree in question.

[116]Or, on the ascendant.

[117]The precepts delivered in this Chapter have obtained the name of Ptolemy’s Animodar: the term is probably Arabic, if it be not a corruption of the Latin wordsanimum, oranimam,dare, “giving animation or life”; yet this meaning seems scarcely close enough.

[118]In House, Triplicity, Exaltation, Term or Face.

[119]Δορυφορια· This word has been heretofore rendered “satellitium” and “satellites,” but, as these terms do not seem sufficiently precise in their meaning, and are already in use to signify the minor orbs which revolve round a principal planet, I have ventured to anglicize the Greek word; the usual signification of which is a “bodyguard.”

[120]Or, in other words, “should the stars, which attend the Sun, be such as risebefore him; and those, which attend the Moon, such as riseafterher.”

[121]As described in Chap. XXVI, Book I.

[122]Saturn being applicable to the father, and Venus to the mother.

[123]The Perugio Latin translation, of 1646, inserts here, “and provided Saturn and the Sun are not impeded by being posited in unfortunate or unsuitable places.”

[124]“Elevated.” Moxon’s Mathematical Dictionary gives the following definition of this astrological term. “Elevated.A certain pre-eminence of one planet above another; or, a concurrence of two to a certain act, wherein one being stronger, is carried above the weaker, and does alter and depress its nature and influence: But wherein this beingelevatedconsists, there are several opinions; some say when a planet is nearest the zenith, or meridian; others will have it only that planet is highest; or nearest to the Apogæon of his eccentric or epicycle. And Argol admits of all these, and several other advantages, and thence advises to collect the several testimonies, and that that planet, who has most, shall be said to be elevated above the other.” According to Whalley, Cardan’s opinion was that “that planet is most elevated which is more occidental and ponderous.” For myself, I conceive this opinion to be inaccurate, because, if Ptolemy meant to signify only the greater occidentality of the planet, he would (as in other instances) have used the word “preceding” instead of “elevated above”; and I incline to think, thatgreater proximity to the zenithis the truer, as well as more simple, meaning of the term “elevated.”

[125]By the quartile or opposition, as before mentioned.

[126]On this passage, Whalley remarks that “Ptolemy teacheth, from the child’s nativity, to erect schemes for the father and mother, and thence to give judgment, as if it were their proper nativities; the rule is this: If the nativity be diurnal, for the father, observe the degree the Sun is in, in the child’s nativity; and make that the degree ascending for the father; and conformable to that, order the cusps of all the other houses. If for the mother, use Venus. But if the nativity be nocturnal, for the father, take the place of Saturn; and for the mother, that of the Moon.” Whalley adds, that what in this chapter hath relation to the parents, is what shall happen to themafterthe nativity, and notbefore.

[127]Or, at the actual time of nativity.

[128]In spite of this declaration of the author, it seems, by Whalley’s note on this chapter, that Cardan maintained that the particular circumstances, liable to affect the brothers and sisters, might be inferred by adopting, as an ascendant, the degree of the planet holding chief dominion over the place of brethren, and erecting a scheme thereby; in a mode similar to that allowed by Ptolemy in the case of the parents.

[129]That is to say, from the angles in quartile (and therefore hostile also) to the mid-heaven.

[130]The text does not show whether it be necessary that Saturn and Mars shouldbothbe in the ascendant, in order to produce the effect described; nor whether the same effect would not follow, if one of them should be in the ascendant, and the other in the occidental angle, or even in some other position.

[131]VideChapter VI, Book I.

[132]The planet here alluded to, seems to be that which may be connected with most of the ruling places.

[133]I have looked in many other books for this word “Anactores” (plural of ανακτωρ), as designating three particular individuals born at the same birth; for which signification it is here used by Ptolemy; but my search has been in vain. Cicero has, however, written a passage, in which a word, very nearly resembling it, occurs, and which would seem to relate to the very persons alluded to by Ptolemy: viz. “The godship of the Dioscuri was established in various modes among the Greeks, and applied to various persons. One set consisted of three persons, who were styled at Athens theAnactes, and were the sons of Jupiter, the most ancient king, and Proserpine; their several names were Tritopatreus, Eubuleus and Dionysius.”De Nat. Deor., lib. 3, cap. 21.

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