[238]The exaltation of Venus being in Pisces, and that of Mars in Capricorn.VideChapters XXIandXXII, Book I.[239]Libra being Venus’s house, and in Saturn’s triplicity; and Capricorn being Saturn’s house, and in Venus’s triplicity.VideChapters XXandXXI, Book I.[240]VideNote ¹ in p. 126.[241]Instead of the Moon.[242]VideNote ¹ in p. 126.[243]Of the planets before specified.[244]These are such signs as are connected with each other in any manner similar to that before described, as connecting Capricorn with Pisces, and with Libra; or, in other words, signs common to the planets configurated.[245]The following also occurs here: “και ει μεν o εις τωνασερων δυτικος, o δε ετερος ανατολικος εσι, και προς ανδρας και γυναικας εσονται διακειμενοι, ουχ’ υπερβολικως δε, ει δε αμφοτεροι οι ασερες δυτικοι ευρεθωσι, προς μονον το θηλυ εσονται καταφερεις. θηλυκων δε των ζωδιων υπαρχοντων εν οις οι ασερες, και αυτοι παοχειν ανεξονται τα του θηλυος. ει δε αμφοτεροι ανατολικοι ωσι, προς μονον το αρρεν ερμητικως εξουσι. των δε ζωδιον αρσενικων οντων, προς πασαν αρσενικην ηλικιαν.”[246]To this the following sentence succeeds: εαν δε αρρενικως διακειμενοι ωσιν οι ασερες, και προς το ποιειυ.[247]The angle of the mid-heaven.[248]The meaning, apparent from the commencement of the chapter, is this: “Should such planets be in the mid-heaven or its succedent house, or configurated with either.”[249]Μοναδικην, single, or one at a birth.[250]Διδυμογωνιαν, double, or two at a birth.[251]That on the mid-heaven, and that on the eleventh house.[252]Or, regard each other within the distance of seventeen degrees.[253]That is to say; if the places of the Sun, &c., in one nativity be configurated with such parts of the zodiac as are occupied by the Sun, &c., in the other nativity.[254]Of any of the four places above described.[255]Than the rest of the places.[256]Those of the Sun, Moon, Ascendant, and part of Fortune, as before mentioned.[257]“—and the attachment, or disagreement, subsisting between them and their masters”;—so Allatius, and the Latin translation printed at Perugio.[258]The twelfth house.[259]The probable meaning is, “if not acting in concert”: but the Latin of Perugio says, “si sint oppositi secundum longitudinem.”[260]There seems a misprint here in the original: δυσωδιων, “foul vapours,” instead of δυσοδων, “wildernesses.”[261]On the places indicative of travelling.[262]Videthe 14th Chapter of the 3rd Book; on the number of the modes of prorogation.[263]That is to say, the sign and degree on the occidental horizon.[264]See a subsequent note,p. 135, which gives an instance of the mode in which Placidus applied the power of the terms, in an anæretic direction.[265]Δια σηψεων. Perhaps more properly, putridity or rottenness. The Perugio Latin translation renders it by “cancer.”[266]Placidus, in treating of the nativity of Lewis, Cardinal Zachia, uses these words: “This example also teaches us what the sentiments of Ptolemy were concerning a violent death; when, in a peremptory place, both the enemies meet together, it is to be understood, that in the nativity the violence is sometimes first pre-ordained from the unfortunate position of the Apheta; at other times quite the contrary. But, because the direct direction happened to be in the terms of Mercury, the sickness was attended with a delirium and lethargy, so that you may perceive this to have been the true cause of the native’s death.” (Cooper’s Translation, pp. 198, 199.)[267]Ειδε ανθωροσκοπησει προσοιον δηποτε των φωτων: which Allatius has translated, “if he should be in the ascendant opposed to either of the luminaries” (si in horoscopo alteri luminum opponatur); but the Latin copy of Basle, 1541, as well as that of Perugio, 1646, give the passage as now rendered. And it appears in a subsequent place, p. 201 (where the word ανθωροσκοπων occurs), that it can only be properly translated “in opposition to the ascendant.”[268]Caput Medusæ.[269]Ανθωροσκοπων.Videnote ³ in p. 135.[270]That is to say, the lower heaven, or imum-cœli. Whalley has translated it, “abovethe earth,” instead of “below”; mistaking νπο for νπερ.[271]On this chapter Whalley makes the following annotations: “One direction, how malevolent soever, rarely kills; and, in most nativities, there is required a train of malevolent directions to concur to death: where several malevolent directions concur so together, without the aid of intervenings of the benevolents, they fail not to destroy life.”“In such trains of directions, the author here distinguisheth between the killing planet and the causer of the quality of death; for one planet doth not give both. The foremost of the malevolent train is the killing place, and shows the time of death; but the following directions, though benevolent, show the quality. If the train fall altogether, and none follow, for the quality observe those which precede, though at a distance and benevolent also; for, though the benevolent contribute to the preservation of life, yet they frequently specify the disease which is the cause of death. And with these, our author tells us, concur the configurating stars, the quality of the stars and signs, and the terms in which the lords happen. In violent deaths, the genethliacal positions of the lights are to be observed, and how the malefics affect them, and (how they) are also concerned by directions in the quality or death.”See also Chap. XIV, Book II.[272]With respect to the periodical divisions of time.[273]It will, of course, be remembered, that the Sun, in the Ptolemaic astronomy, is counted as a planetary orb.[274]The Latin copy of Basle, 1541, says, “to marriages.”[275]“Bodily,” or in conjunction.[276]On this passage, Whalley remarks, “we are to observe in direction, that the star in exact ray with the prorogator shall be ruler until the prorogator meets another ray; that then the planet whose ray it is shall take the dominion, and so on. But if no planet aspect the hyleg (prorogator) exactly, that which casts its rays before the prorogator is to be taken for ruler of the time, till another planet’s ray comes in by direction. And the lord of the term, in which the direction falls, must be considered as a co-partner in this dominion.”[277]VideChap. XIV, Book 3.[278]The Greek is simply εις τα επομενα κατα ξωδιον; but the context proves that the entire meaning must be as now given, although the Latin translation of Perugio renders it “one year to each degree.” Whalley explains that by annual periods “the author intends profections: for the taking of which, for every year from the birth, add one sign to the sign in which the aphetics are at birth, and the sign which ends at the year desired is the sign profectional for that year, and the lord of that sign is chronocrator (arbitor) for that year; so far as the degrees of that sign reach.” For example, if a prorogator at birth be in 15° of Gemini, to 15° of Cancer serves the first year; but the first six months are ruled by Mercury, and the last six by the Moon and Jupiter; and so on.[279]The Latin translation of Basle, 1541, says, “the lord of that sign in which the number shall terminate.”[280]Whalley says here, “let a sign be added for each month to the sign of the year. So, in the example before proposed, the last 15° of Gemini, and the first 15° of Cancer, shall serve for the first month: the last 15° of Cancer and the first 15° of Leo, for the second month; and so on. And for days, from 15° of Gemini to 15° of Cancer, rules two days and eight hours after birth, &c.”Placidus is of opinion, “that Ptolemy, speaking of annual places, is to be understood of the places of secondary directions; and that when he speaks of the menstrual, he hints at the places of progressions.” (Cooper’s Translation, pp. 25 and 57.)[281]Placidus says, that “active ingresses, if they be similar, to the pre-ordained effects, cause them to influence; if dissimilar, they either diminish or retard; as Ptolemy has it in the last Chapter of Book IV.” (Cooper’s Translation, p. 27.)[282]Placidus observes, that “the primary directions of the significators to their promittors, and the lords of the terms, Ptolemy calls the General Arbiters of Times, because they pre-ordain the general times of their effects; which, as its motion is slow and its perseverance long, discovers its effects after a very long time; that is, after months and years. In order that we may know, in this extent of time, on what particular month and day the effects appear, Ptolemy proposes these motions for observation, wherein, when the majority of the causes agree together, then doubtless the effect is accomplished, or most clearly manifests itself.” (Cooper’s Translation, p. 109.) And he says afterwards, in speaking of secondary directions, progressions, ingresses, &c., “these subsequent motions of the causes demand our greatest attention.” (Ibid., p. 110.) In the Appendix to the same book, at p. 438, the proper equation of time, or measurement of the arcs of direction, is also treated of, in reference to the 16th canon of Placidus, which is as follows:—“To equate the Arc of Direction.Add the arc of direction to the right ascension of the natal Sun; look for this sum in the table of right ascensions under the ecliptic, and take the degree and minute of longitude corresponding with that sum; then, in the best ephemeris, reckon in how many days and hours the Sun, from the day and hour of birth, has arrived at that degree and minute. The number of days indicate as many years; every two hours over, reckon a month.” (Ibid., p. 55.)[283]Whether general or annual.[284]That is to say, by the opposition, trine, &c.[285]On this side of the equator.[286]Thus (according to theTable inserted at p. 152), in the climate or latitude of Lower Ægypt, the times of ascension between the first point of Gemini and the first point of Sagittarius, diametrically opposite, are 205° 18′, which, being divided by 15, give 13 hours 41 minutes and a fraction of equatorial time, as the length of the day of the first point of Gemini. And the same number of times of ascension, divided by 12, give 17° 6′ and a fraction of the equator, as the length of the diurnal temporal hour. In the latitude of Southern Britain, the times of ascension between the same points as above mentioned are 236° 2′, which, divided by 15, give 15 hours 44 minutes and a fraction of equatorial time, as the length of the day of the first point of Gemini; and, if divided by 12, they produce 19° 40′ and a fraction of the equator, as the length of the diurnal temporal hour.[287]Thus, the aggregate times of ascension, in a right sphere, of the first point of Gemini are 57° 44′; and, in the climate of Lower Ægypt, 45° 5′: the sixth part of the difference between them is 2° 6′ and a fraction, which, added to 15°, again makes the diurnal temporal hour of the first point of Gemini equal to 17° 6′ and a fraction of the equator. In the climate of Southern Britain, the aggregate times of ascension of the first point of Gemini are 29° 43′: the sixth part of the difference between that sum and 57° 44′ of right ascension is 4° 40′ and a fraction, which, added to 15°, makes the diurnal temporal hour of the first point of Gemini, in South Britain, equal to 19° 40′ and a fraction of the equator, as before shown.[288]For example,Diurnal horary times of the first point ofGemini in the latitude of Alexandria17° 6′ 30″Number of temporal hours1215)205 18 0Diurnal equatorial hours of the first point ofGemini in the latitude of Alexandria13 41 12Diurnal horary times of the first point ofGemini in the latitude of Southern Britain19° 40′ 10″Number of temporal hours1215)236 2 0Diurnal equatorial hours of the first point ofGemini in the latitude of Southern Britain15 44 8[289]Let the first point of Gemini be on the meridian above the earth; the number of temporal hours since sunrise will then be 6, by which 17° 6′ 30″ are to multiplied. The product will be 102° 39′: this, added to 45° 5′, the aggregate number of the first point of Gemini in the latitude of Alexandria, will give 147° 44′, which, in the ascensions of the climate in question, will correspond to the 3d degree of Virgo, and show that to be the degree ascending. In the latitude of Southern Britain the total number would still amount to the same, viz. 147° 44′, but it would show 7° and about 30′ of Virgo to be ascending.[290]Let the first point of Gemini be three temporal hours past the meridian; these hours reduced to degrees, in the latitude of Alexandria, will give 51° 19′, which, added to the right ascension of the first point of Gemini, make 109° 3′, showing the 18th degree of Cancer on the meridian. In the latitude of Southern Britain, these hours would produce 59°, which, added to the right ascension, would make 116° 44′, and show the 25th degree of Cancer on the meridian.[291]Thus, in the latitude of Alexandria, when the first point of Gemini is three temporal hours past the meridian, the 16th degree of Libra will be on the ascendant, and the aggregate times of ascension of that degree in the said latitude are 109° 3′: by subtracting 90 from this sum, the remainder will be 19° 3′, the right ascension of the mid-heaven answering to the 18th degree of Cancer. In the latitude of Southern Britain, the 18th degree of Libra would be on the ascendant, of which degree the aggregate times of ascension in that latitude are 206° 44′, from which, if 90 be subtracted, the remainder will be 116° 44′, the right ascension of the mid-heaven answering to the 25th degree of Cancer. The converse of these operations seems too obvious to need explanation.[292]Alexandria.[293]Southern Britain.[294]Moxon’s Mathematical Dictionary says, that the “Centiloquium is a book containing one hundred astrological aphorisms, commonly ascribed to Ptolemy, as its author, but by some to Hermes Trismegistus.” This account, however, seems to be inaccurate; for the Centiloquy attributed to Osiris’s contemporary and counsellor (eulogized by Lilly as having been “one of the wisest of all mortal men, and as ancient as Moses”), is very different from that known by the name of the Καρπος, or “Fruit of the Tetrabiblos.” Whether this latter Centiloquy be really the work of Ptolemy is another question: it has been usually edited as his, but some of the aphorisms seem to relate to horary questions only, which are not adverted to in the Tetrabiblos, and there are others also which do not appear to result from the doctrine of that book.[295]Of the same degree and sign.[296]Or in obscure situations.[297]Of the Sun and Moon.[298]On this aphorism Partridge has said, “how Ptolemy meant it to be understood, I know not; and so I leave it.”[299]Or part of heaven indicating the grant.
[238]The exaltation of Venus being in Pisces, and that of Mars in Capricorn.VideChapters XXIandXXII, Book I.
[238]The exaltation of Venus being in Pisces, and that of Mars in Capricorn.VideChapters XXIandXXII, Book I.
[239]Libra being Venus’s house, and in Saturn’s triplicity; and Capricorn being Saturn’s house, and in Venus’s triplicity.VideChapters XXandXXI, Book I.
[239]Libra being Venus’s house, and in Saturn’s triplicity; and Capricorn being Saturn’s house, and in Venus’s triplicity.VideChapters XXandXXI, Book I.
[240]VideNote ¹ in p. 126.
[240]VideNote ¹ in p. 126.
[241]Instead of the Moon.
[241]Instead of the Moon.
[242]VideNote ¹ in p. 126.
[242]VideNote ¹ in p. 126.
[243]Of the planets before specified.
[243]Of the planets before specified.
[244]These are such signs as are connected with each other in any manner similar to that before described, as connecting Capricorn with Pisces, and with Libra; or, in other words, signs common to the planets configurated.
[244]These are such signs as are connected with each other in any manner similar to that before described, as connecting Capricorn with Pisces, and with Libra; or, in other words, signs common to the planets configurated.
[245]The following also occurs here: “και ει μεν o εις τωνασερων δυτικος, o δε ετερος ανατολικος εσι, και προς ανδρας και γυναικας εσονται διακειμενοι, ουχ’ υπερβολικως δε, ει δε αμφοτεροι οι ασερες δυτικοι ευρεθωσι, προς μονον το θηλυ εσονται καταφερεις. θηλυκων δε των ζωδιων υπαρχοντων εν οις οι ασερες, και αυτοι παοχειν ανεξονται τα του θηλυος. ει δε αμφοτεροι ανατολικοι ωσι, προς μονον το αρρεν ερμητικως εξουσι. των δε ζωδιον αρσενικων οντων, προς πασαν αρσενικην ηλικιαν.”
[245]The following also occurs here: “και ει μεν o εις τωνασερων δυτικος, o δε ετερος ανατολικος εσι, και προς ανδρας και γυναικας εσονται διακειμενοι, ουχ’ υπερβολικως δε, ει δε αμφοτεροι οι ασερες δυτικοι ευρεθωσι, προς μονον το θηλυ εσονται καταφερεις. θηλυκων δε των ζωδιων υπαρχοντων εν οις οι ασερες, και αυτοι παοχειν ανεξονται τα του θηλυος. ει δε αμφοτεροι ανατολικοι ωσι, προς μονον το αρρεν ερμητικως εξουσι. των δε ζωδιον αρσενικων οντων, προς πασαν αρσενικην ηλικιαν.”
[246]To this the following sentence succeeds: εαν δε αρρενικως διακειμενοι ωσιν οι ασερες, και προς το ποιειυ.
[246]To this the following sentence succeeds: εαν δε αρρενικως διακειμενοι ωσιν οι ασερες, και προς το ποιειυ.
[247]The angle of the mid-heaven.
[247]The angle of the mid-heaven.
[248]The meaning, apparent from the commencement of the chapter, is this: “Should such planets be in the mid-heaven or its succedent house, or configurated with either.”
[248]The meaning, apparent from the commencement of the chapter, is this: “Should such planets be in the mid-heaven or its succedent house, or configurated with either.”
[249]Μοναδικην, single, or one at a birth.
[249]Μοναδικην, single, or one at a birth.
[250]Διδυμογωνιαν, double, or two at a birth.
[250]Διδυμογωνιαν, double, or two at a birth.
[251]That on the mid-heaven, and that on the eleventh house.
[251]That on the mid-heaven, and that on the eleventh house.
[252]Or, regard each other within the distance of seventeen degrees.
[252]Or, regard each other within the distance of seventeen degrees.
[253]That is to say; if the places of the Sun, &c., in one nativity be configurated with such parts of the zodiac as are occupied by the Sun, &c., in the other nativity.
[253]That is to say; if the places of the Sun, &c., in one nativity be configurated with such parts of the zodiac as are occupied by the Sun, &c., in the other nativity.
[254]Of any of the four places above described.
[254]Of any of the four places above described.
[255]Than the rest of the places.
[255]Than the rest of the places.
[256]Those of the Sun, Moon, Ascendant, and part of Fortune, as before mentioned.
[256]Those of the Sun, Moon, Ascendant, and part of Fortune, as before mentioned.
[257]“—and the attachment, or disagreement, subsisting between them and their masters”;—so Allatius, and the Latin translation printed at Perugio.
[257]“—and the attachment, or disagreement, subsisting between them and their masters”;—so Allatius, and the Latin translation printed at Perugio.
[258]The twelfth house.
[258]The twelfth house.
[259]The probable meaning is, “if not acting in concert”: but the Latin of Perugio says, “si sint oppositi secundum longitudinem.”
[259]The probable meaning is, “if not acting in concert”: but the Latin of Perugio says, “si sint oppositi secundum longitudinem.”
[260]There seems a misprint here in the original: δυσωδιων, “foul vapours,” instead of δυσοδων, “wildernesses.”
[260]There seems a misprint here in the original: δυσωδιων, “foul vapours,” instead of δυσοδων, “wildernesses.”
[261]On the places indicative of travelling.
[261]On the places indicative of travelling.
[262]Videthe 14th Chapter of the 3rd Book; on the number of the modes of prorogation.
[262]Videthe 14th Chapter of the 3rd Book; on the number of the modes of prorogation.
[263]That is to say, the sign and degree on the occidental horizon.
[263]That is to say, the sign and degree on the occidental horizon.
[264]See a subsequent note,p. 135, which gives an instance of the mode in which Placidus applied the power of the terms, in an anæretic direction.
[264]See a subsequent note,p. 135, which gives an instance of the mode in which Placidus applied the power of the terms, in an anæretic direction.
[265]Δια σηψεων. Perhaps more properly, putridity or rottenness. The Perugio Latin translation renders it by “cancer.”
[265]Δια σηψεων. Perhaps more properly, putridity or rottenness. The Perugio Latin translation renders it by “cancer.”
[266]Placidus, in treating of the nativity of Lewis, Cardinal Zachia, uses these words: “This example also teaches us what the sentiments of Ptolemy were concerning a violent death; when, in a peremptory place, both the enemies meet together, it is to be understood, that in the nativity the violence is sometimes first pre-ordained from the unfortunate position of the Apheta; at other times quite the contrary. But, because the direct direction happened to be in the terms of Mercury, the sickness was attended with a delirium and lethargy, so that you may perceive this to have been the true cause of the native’s death.” (Cooper’s Translation, pp. 198, 199.)
[266]Placidus, in treating of the nativity of Lewis, Cardinal Zachia, uses these words: “This example also teaches us what the sentiments of Ptolemy were concerning a violent death; when, in a peremptory place, both the enemies meet together, it is to be understood, that in the nativity the violence is sometimes first pre-ordained from the unfortunate position of the Apheta; at other times quite the contrary. But, because the direct direction happened to be in the terms of Mercury, the sickness was attended with a delirium and lethargy, so that you may perceive this to have been the true cause of the native’s death.” (Cooper’s Translation, pp. 198, 199.)
[267]Ειδε ανθωροσκοπησει προσοιον δηποτε των φωτων: which Allatius has translated, “if he should be in the ascendant opposed to either of the luminaries” (si in horoscopo alteri luminum opponatur); but the Latin copy of Basle, 1541, as well as that of Perugio, 1646, give the passage as now rendered. And it appears in a subsequent place, p. 201 (where the word ανθωροσκοπων occurs), that it can only be properly translated “in opposition to the ascendant.”
[267]Ειδε ανθωροσκοπησει προσοιον δηποτε των φωτων: which Allatius has translated, “if he should be in the ascendant opposed to either of the luminaries” (si in horoscopo alteri luminum opponatur); but the Latin copy of Basle, 1541, as well as that of Perugio, 1646, give the passage as now rendered. And it appears in a subsequent place, p. 201 (where the word ανθωροσκοπων occurs), that it can only be properly translated “in opposition to the ascendant.”
[268]Caput Medusæ.
[268]Caput Medusæ.
[269]Ανθωροσκοπων.Videnote ³ in p. 135.
[269]Ανθωροσκοπων.Videnote ³ in p. 135.
[270]That is to say, the lower heaven, or imum-cœli. Whalley has translated it, “abovethe earth,” instead of “below”; mistaking νπο for νπερ.
[270]That is to say, the lower heaven, or imum-cœli. Whalley has translated it, “abovethe earth,” instead of “below”; mistaking νπο for νπερ.
[271]On this chapter Whalley makes the following annotations: “One direction, how malevolent soever, rarely kills; and, in most nativities, there is required a train of malevolent directions to concur to death: where several malevolent directions concur so together, without the aid of intervenings of the benevolents, they fail not to destroy life.”“In such trains of directions, the author here distinguisheth between the killing planet and the causer of the quality of death; for one planet doth not give both. The foremost of the malevolent train is the killing place, and shows the time of death; but the following directions, though benevolent, show the quality. If the train fall altogether, and none follow, for the quality observe those which precede, though at a distance and benevolent also; for, though the benevolent contribute to the preservation of life, yet they frequently specify the disease which is the cause of death. And with these, our author tells us, concur the configurating stars, the quality of the stars and signs, and the terms in which the lords happen. In violent deaths, the genethliacal positions of the lights are to be observed, and how the malefics affect them, and (how they) are also concerned by directions in the quality or death.”See also Chap. XIV, Book II.
[271]On this chapter Whalley makes the following annotations: “One direction, how malevolent soever, rarely kills; and, in most nativities, there is required a train of malevolent directions to concur to death: where several malevolent directions concur so together, without the aid of intervenings of the benevolents, they fail not to destroy life.”
“In such trains of directions, the author here distinguisheth between the killing planet and the causer of the quality of death; for one planet doth not give both. The foremost of the malevolent train is the killing place, and shows the time of death; but the following directions, though benevolent, show the quality. If the train fall altogether, and none follow, for the quality observe those which precede, though at a distance and benevolent also; for, though the benevolent contribute to the preservation of life, yet they frequently specify the disease which is the cause of death. And with these, our author tells us, concur the configurating stars, the quality of the stars and signs, and the terms in which the lords happen. In violent deaths, the genethliacal positions of the lights are to be observed, and how the malefics affect them, and (how they) are also concerned by directions in the quality or death.”See also Chap. XIV, Book II.
[272]With respect to the periodical divisions of time.
[272]With respect to the periodical divisions of time.
[273]It will, of course, be remembered, that the Sun, in the Ptolemaic astronomy, is counted as a planetary orb.
[273]It will, of course, be remembered, that the Sun, in the Ptolemaic astronomy, is counted as a planetary orb.
[274]The Latin copy of Basle, 1541, says, “to marriages.”
[274]The Latin copy of Basle, 1541, says, “to marriages.”
[275]“Bodily,” or in conjunction.
[275]“Bodily,” or in conjunction.
[276]On this passage, Whalley remarks, “we are to observe in direction, that the star in exact ray with the prorogator shall be ruler until the prorogator meets another ray; that then the planet whose ray it is shall take the dominion, and so on. But if no planet aspect the hyleg (prorogator) exactly, that which casts its rays before the prorogator is to be taken for ruler of the time, till another planet’s ray comes in by direction. And the lord of the term, in which the direction falls, must be considered as a co-partner in this dominion.”
[276]On this passage, Whalley remarks, “we are to observe in direction, that the star in exact ray with the prorogator shall be ruler until the prorogator meets another ray; that then the planet whose ray it is shall take the dominion, and so on. But if no planet aspect the hyleg (prorogator) exactly, that which casts its rays before the prorogator is to be taken for ruler of the time, till another planet’s ray comes in by direction. And the lord of the term, in which the direction falls, must be considered as a co-partner in this dominion.”
[277]VideChap. XIV, Book 3.
[277]VideChap. XIV, Book 3.
[278]The Greek is simply εις τα επομενα κατα ξωδιον; but the context proves that the entire meaning must be as now given, although the Latin translation of Perugio renders it “one year to each degree.” Whalley explains that by annual periods “the author intends profections: for the taking of which, for every year from the birth, add one sign to the sign in which the aphetics are at birth, and the sign which ends at the year desired is the sign profectional for that year, and the lord of that sign is chronocrator (arbitor) for that year; so far as the degrees of that sign reach.” For example, if a prorogator at birth be in 15° of Gemini, to 15° of Cancer serves the first year; but the first six months are ruled by Mercury, and the last six by the Moon and Jupiter; and so on.
[278]The Greek is simply εις τα επομενα κατα ξωδιον; but the context proves that the entire meaning must be as now given, although the Latin translation of Perugio renders it “one year to each degree.” Whalley explains that by annual periods “the author intends profections: for the taking of which, for every year from the birth, add one sign to the sign in which the aphetics are at birth, and the sign which ends at the year desired is the sign profectional for that year, and the lord of that sign is chronocrator (arbitor) for that year; so far as the degrees of that sign reach.” For example, if a prorogator at birth be in 15° of Gemini, to 15° of Cancer serves the first year; but the first six months are ruled by Mercury, and the last six by the Moon and Jupiter; and so on.
[279]The Latin translation of Basle, 1541, says, “the lord of that sign in which the number shall terminate.”
[279]The Latin translation of Basle, 1541, says, “the lord of that sign in which the number shall terminate.”
[280]Whalley says here, “let a sign be added for each month to the sign of the year. So, in the example before proposed, the last 15° of Gemini, and the first 15° of Cancer, shall serve for the first month: the last 15° of Cancer and the first 15° of Leo, for the second month; and so on. And for days, from 15° of Gemini to 15° of Cancer, rules two days and eight hours after birth, &c.”Placidus is of opinion, “that Ptolemy, speaking of annual places, is to be understood of the places of secondary directions; and that when he speaks of the menstrual, he hints at the places of progressions.” (Cooper’s Translation, pp. 25 and 57.)
[280]Whalley says here, “let a sign be added for each month to the sign of the year. So, in the example before proposed, the last 15° of Gemini, and the first 15° of Cancer, shall serve for the first month: the last 15° of Cancer and the first 15° of Leo, for the second month; and so on. And for days, from 15° of Gemini to 15° of Cancer, rules two days and eight hours after birth, &c.”
Placidus is of opinion, “that Ptolemy, speaking of annual places, is to be understood of the places of secondary directions; and that when he speaks of the menstrual, he hints at the places of progressions.” (Cooper’s Translation, pp. 25 and 57.)
[281]Placidus says, that “active ingresses, if they be similar, to the pre-ordained effects, cause them to influence; if dissimilar, they either diminish or retard; as Ptolemy has it in the last Chapter of Book IV.” (Cooper’s Translation, p. 27.)
[281]Placidus says, that “active ingresses, if they be similar, to the pre-ordained effects, cause them to influence; if dissimilar, they either diminish or retard; as Ptolemy has it in the last Chapter of Book IV.” (Cooper’s Translation, p. 27.)
[282]Placidus observes, that “the primary directions of the significators to their promittors, and the lords of the terms, Ptolemy calls the General Arbiters of Times, because they pre-ordain the general times of their effects; which, as its motion is slow and its perseverance long, discovers its effects after a very long time; that is, after months and years. In order that we may know, in this extent of time, on what particular month and day the effects appear, Ptolemy proposes these motions for observation, wherein, when the majority of the causes agree together, then doubtless the effect is accomplished, or most clearly manifests itself.” (Cooper’s Translation, p. 109.) And he says afterwards, in speaking of secondary directions, progressions, ingresses, &c., “these subsequent motions of the causes demand our greatest attention.” (Ibid., p. 110.) In the Appendix to the same book, at p. 438, the proper equation of time, or measurement of the arcs of direction, is also treated of, in reference to the 16th canon of Placidus, which is as follows:—“To equate the Arc of Direction.Add the arc of direction to the right ascension of the natal Sun; look for this sum in the table of right ascensions under the ecliptic, and take the degree and minute of longitude corresponding with that sum; then, in the best ephemeris, reckon in how many days and hours the Sun, from the day and hour of birth, has arrived at that degree and minute. The number of days indicate as many years; every two hours over, reckon a month.” (Ibid., p. 55.)
[282]Placidus observes, that “the primary directions of the significators to their promittors, and the lords of the terms, Ptolemy calls the General Arbiters of Times, because they pre-ordain the general times of their effects; which, as its motion is slow and its perseverance long, discovers its effects after a very long time; that is, after months and years. In order that we may know, in this extent of time, on what particular month and day the effects appear, Ptolemy proposes these motions for observation, wherein, when the majority of the causes agree together, then doubtless the effect is accomplished, or most clearly manifests itself.” (Cooper’s Translation, p. 109.) And he says afterwards, in speaking of secondary directions, progressions, ingresses, &c., “these subsequent motions of the causes demand our greatest attention.” (Ibid., p. 110.) In the Appendix to the same book, at p. 438, the proper equation of time, or measurement of the arcs of direction, is also treated of, in reference to the 16th canon of Placidus, which is as follows:—
“To equate the Arc of Direction.Add the arc of direction to the right ascension of the natal Sun; look for this sum in the table of right ascensions under the ecliptic, and take the degree and minute of longitude corresponding with that sum; then, in the best ephemeris, reckon in how many days and hours the Sun, from the day and hour of birth, has arrived at that degree and minute. The number of days indicate as many years; every two hours over, reckon a month.” (Ibid., p. 55.)
[283]Whether general or annual.
[283]Whether general or annual.
[284]That is to say, by the opposition, trine, &c.
[284]That is to say, by the opposition, trine, &c.
[285]On this side of the equator.
[285]On this side of the equator.
[286]Thus (according to theTable inserted at p. 152), in the climate or latitude of Lower Ægypt, the times of ascension between the first point of Gemini and the first point of Sagittarius, diametrically opposite, are 205° 18′, which, being divided by 15, give 13 hours 41 minutes and a fraction of equatorial time, as the length of the day of the first point of Gemini. And the same number of times of ascension, divided by 12, give 17° 6′ and a fraction of the equator, as the length of the diurnal temporal hour. In the latitude of Southern Britain, the times of ascension between the same points as above mentioned are 236° 2′, which, divided by 15, give 15 hours 44 minutes and a fraction of equatorial time, as the length of the day of the first point of Gemini; and, if divided by 12, they produce 19° 40′ and a fraction of the equator, as the length of the diurnal temporal hour.
[286]Thus (according to theTable inserted at p. 152), in the climate or latitude of Lower Ægypt, the times of ascension between the first point of Gemini and the first point of Sagittarius, diametrically opposite, are 205° 18′, which, being divided by 15, give 13 hours 41 minutes and a fraction of equatorial time, as the length of the day of the first point of Gemini. And the same number of times of ascension, divided by 12, give 17° 6′ and a fraction of the equator, as the length of the diurnal temporal hour. In the latitude of Southern Britain, the times of ascension between the same points as above mentioned are 236° 2′, which, divided by 15, give 15 hours 44 minutes and a fraction of equatorial time, as the length of the day of the first point of Gemini; and, if divided by 12, they produce 19° 40′ and a fraction of the equator, as the length of the diurnal temporal hour.
[287]Thus, the aggregate times of ascension, in a right sphere, of the first point of Gemini are 57° 44′; and, in the climate of Lower Ægypt, 45° 5′: the sixth part of the difference between them is 2° 6′ and a fraction, which, added to 15°, again makes the diurnal temporal hour of the first point of Gemini equal to 17° 6′ and a fraction of the equator. In the climate of Southern Britain, the aggregate times of ascension of the first point of Gemini are 29° 43′: the sixth part of the difference between that sum and 57° 44′ of right ascension is 4° 40′ and a fraction, which, added to 15°, makes the diurnal temporal hour of the first point of Gemini, in South Britain, equal to 19° 40′ and a fraction of the equator, as before shown.
[287]Thus, the aggregate times of ascension, in a right sphere, of the first point of Gemini are 57° 44′; and, in the climate of Lower Ægypt, 45° 5′: the sixth part of the difference between them is 2° 6′ and a fraction, which, added to 15°, again makes the diurnal temporal hour of the first point of Gemini equal to 17° 6′ and a fraction of the equator. In the climate of Southern Britain, the aggregate times of ascension of the first point of Gemini are 29° 43′: the sixth part of the difference between that sum and 57° 44′ of right ascension is 4° 40′ and a fraction, which, added to 15°, makes the diurnal temporal hour of the first point of Gemini, in South Britain, equal to 19° 40′ and a fraction of the equator, as before shown.
[288]For example,Diurnal horary times of the first point ofGemini in the latitude of Alexandria17° 6′ 30″Number of temporal hours1215)205 18 0Diurnal equatorial hours of the first point ofGemini in the latitude of Alexandria13 41 12Diurnal horary times of the first point ofGemini in the latitude of Southern Britain19° 40′ 10″Number of temporal hours1215)236 2 0Diurnal equatorial hours of the first point ofGemini in the latitude of Southern Britain15 44 8
[288]For example,
[289]Let the first point of Gemini be on the meridian above the earth; the number of temporal hours since sunrise will then be 6, by which 17° 6′ 30″ are to multiplied. The product will be 102° 39′: this, added to 45° 5′, the aggregate number of the first point of Gemini in the latitude of Alexandria, will give 147° 44′, which, in the ascensions of the climate in question, will correspond to the 3d degree of Virgo, and show that to be the degree ascending. In the latitude of Southern Britain the total number would still amount to the same, viz. 147° 44′, but it would show 7° and about 30′ of Virgo to be ascending.
[289]Let the first point of Gemini be on the meridian above the earth; the number of temporal hours since sunrise will then be 6, by which 17° 6′ 30″ are to multiplied. The product will be 102° 39′: this, added to 45° 5′, the aggregate number of the first point of Gemini in the latitude of Alexandria, will give 147° 44′, which, in the ascensions of the climate in question, will correspond to the 3d degree of Virgo, and show that to be the degree ascending. In the latitude of Southern Britain the total number would still amount to the same, viz. 147° 44′, but it would show 7° and about 30′ of Virgo to be ascending.
[290]Let the first point of Gemini be three temporal hours past the meridian; these hours reduced to degrees, in the latitude of Alexandria, will give 51° 19′, which, added to the right ascension of the first point of Gemini, make 109° 3′, showing the 18th degree of Cancer on the meridian. In the latitude of Southern Britain, these hours would produce 59°, which, added to the right ascension, would make 116° 44′, and show the 25th degree of Cancer on the meridian.
[290]Let the first point of Gemini be three temporal hours past the meridian; these hours reduced to degrees, in the latitude of Alexandria, will give 51° 19′, which, added to the right ascension of the first point of Gemini, make 109° 3′, showing the 18th degree of Cancer on the meridian. In the latitude of Southern Britain, these hours would produce 59°, which, added to the right ascension, would make 116° 44′, and show the 25th degree of Cancer on the meridian.
[291]Thus, in the latitude of Alexandria, when the first point of Gemini is three temporal hours past the meridian, the 16th degree of Libra will be on the ascendant, and the aggregate times of ascension of that degree in the said latitude are 109° 3′: by subtracting 90 from this sum, the remainder will be 19° 3′, the right ascension of the mid-heaven answering to the 18th degree of Cancer. In the latitude of Southern Britain, the 18th degree of Libra would be on the ascendant, of which degree the aggregate times of ascension in that latitude are 206° 44′, from which, if 90 be subtracted, the remainder will be 116° 44′, the right ascension of the mid-heaven answering to the 25th degree of Cancer. The converse of these operations seems too obvious to need explanation.
[291]Thus, in the latitude of Alexandria, when the first point of Gemini is three temporal hours past the meridian, the 16th degree of Libra will be on the ascendant, and the aggregate times of ascension of that degree in the said latitude are 109° 3′: by subtracting 90 from this sum, the remainder will be 19° 3′, the right ascension of the mid-heaven answering to the 18th degree of Cancer. In the latitude of Southern Britain, the 18th degree of Libra would be on the ascendant, of which degree the aggregate times of ascension in that latitude are 206° 44′, from which, if 90 be subtracted, the remainder will be 116° 44′, the right ascension of the mid-heaven answering to the 25th degree of Cancer. The converse of these operations seems too obvious to need explanation.
[292]Alexandria.
[292]Alexandria.
[293]Southern Britain.
[293]Southern Britain.
[294]Moxon’s Mathematical Dictionary says, that the “Centiloquium is a book containing one hundred astrological aphorisms, commonly ascribed to Ptolemy, as its author, but by some to Hermes Trismegistus.” This account, however, seems to be inaccurate; for the Centiloquy attributed to Osiris’s contemporary and counsellor (eulogized by Lilly as having been “one of the wisest of all mortal men, and as ancient as Moses”), is very different from that known by the name of the Καρπος, or “Fruit of the Tetrabiblos.” Whether this latter Centiloquy be really the work of Ptolemy is another question: it has been usually edited as his, but some of the aphorisms seem to relate to horary questions only, which are not adverted to in the Tetrabiblos, and there are others also which do not appear to result from the doctrine of that book.
[294]Moxon’s Mathematical Dictionary says, that the “Centiloquium is a book containing one hundred astrological aphorisms, commonly ascribed to Ptolemy, as its author, but by some to Hermes Trismegistus.” This account, however, seems to be inaccurate; for the Centiloquy attributed to Osiris’s contemporary and counsellor (eulogized by Lilly as having been “one of the wisest of all mortal men, and as ancient as Moses”), is very different from that known by the name of the Καρπος, or “Fruit of the Tetrabiblos.” Whether this latter Centiloquy be really the work of Ptolemy is another question: it has been usually edited as his, but some of the aphorisms seem to relate to horary questions only, which are not adverted to in the Tetrabiblos, and there are others also which do not appear to result from the doctrine of that book.
[295]Of the same degree and sign.
[295]Of the same degree and sign.
[296]Or in obscure situations.
[296]Or in obscure situations.
[297]Of the Sun and Moon.
[297]Of the Sun and Moon.
[298]On this aphorism Partridge has said, “how Ptolemy meant it to be understood, I know not; and so I leave it.”
[298]On this aphorism Partridge has said, “how Ptolemy meant it to be understood, I know not; and so I leave it.”
[299]Or part of heaven indicating the grant.
[299]Or part of heaven indicating the grant.