Claudius Ptolemaeus, Apotelesmatica (= Tetrabiblos)

Ὅτι καταληπτικὴ ἡ δἰ ἀστρονομίας γνῶσις, καὶ μέχρι τίνος Ὅτι μὲν τοίνυν διαδίδοται καὶ διικνεῖταί τις δύναμις ἀπὸ τῆς αἰθερώδους καὶ ἀιδίου φύσεως ἐπὶ πᾶσαν τὴν περιγείαν καὶ δἰ ὅλων μεταβλητήν, τῶν ὑπὸ τὴν σελήνην πρώτων στοιχείων πυρὸς καὶ ἀέρος περιεχομένων μὲν καὶ τρεπομένων ὑπὸ τῶν κατὰ τὸν αἰθέρα κινήσεων, περιεχόντων δὲ καὶ συντρεπόντων τὰ λοιπὰ πάντα, γῆν καὶ ὕδωρ καὶ τὰ ἐν αὐτοῖς φυτὰ καὶ ζῷα, πᾶσιν ἂν ἐναργέστατον καὶ δἰ ὀλίγων φανείη. ὅ τε γὰρ ἥλιος διατίθησί πως ἀεὶ μετὰ τοῦ περιέχοντος πάντα τὰ περὶ τὴν γῆν οὐ μόνον διὰ τῶν κατὰ τὰς ἐτησίους ὥρας μεταβολῶν πρὸς γονὰς ζῴων καὶ φυτῶν καρποφορίας καὶ ῥύσεις ὑδάτων καὶ σωμάτων μετατροπὰς ἀλλὰ καὶ διὰ τῶν καθʼ ἑκάστην ἡμέραν περιόδων, θερμαίνων τε καὶ ὑγραίνων καὶ ξηραίνων καὶ ψύχων τεταγμένως τε καὶ ἀκολούθως τοῖς πρὸς τὸν κατὰ κορυφὴν ἡμῶν γινομένοις ὁμοιοτρόποις σχηματισμοῖς ἥ τε σελήνη πλείστην, ὡς περιγειοτάτη, διαδίδωσιν ἐπὶ τὴν γῆν τὴν ἀπόρροιαν, συμπαθούντων αὐτῇ καὶ συντρεπομένων τῶν πλείστων καὶ ἀψύχων καὶ ἐμψύχων, καὶ ποταμῶν μὲν συναυξόντων καὶ συμμειούντων τοῖς φωσὶν αὐτῆς τὰ ῥεύματα, θαλαττῶν δὲ συντρεπουσῶν ταῖς ἀνατολαῖς καὶ ταῖς δύσεσι τὰς ἰδίας ὁρμάς, φυτῶν δὲ καὶ ζῴων ἢ ὅλων ἢ κατά τινα μέρη συμπληρουμένων τε αὐτῇ καὶ συμμειουμένων. αἵ τε τῶν ἀστέρων τῶν τε ἀπλανῶν καὶ τῶν πλανωμένων πάροδοι πλείστας ποιοῦσι ἐπισημασίας τοῦ περιέχοντος καυματώδεις καὶ πνευματώδεις καὶ νιφετώδεις, ὑφʼ ὧν καὶ τὰ ἐπὶ τῆς γῆς οἰκείως διατίθεται. ἤδη δὲ καὶ οἱ πρὸς ἀλλήλους αὐτῶν σχηματισμοί, συνερχομένων πως καὶ συγκιρναμένων τῶν διαδόσεων, πλείστας καὶ ποικίλας μεταβολὰς ἀπεργάζονται, κατακρατούσης μὲν τῆς τοῦ ἡλίου δυνάμεως πρὸς τὸ καθʼ ὅλου τῆς ποιότητος τεταγμένον, συνεργούντων δὲ ἢ ἀποσυνεργούντων κατά τι τῶν λοιπῶν, καὶ τῆς μὲν σελήνης ἐκφανέστερον καὶ συνεχέστερον ὡς ἐν ταῖς συνόδοις καὶ διχοτόμοις καὶ πανσελήνοις, τῶν δὲ ἀστέρων περιοδικώτερον καὶ ἀσημότερον ὡς ἐν ταῖς φάσεσι καὶ κρύψεσι καὶ προσνεύσεσιν. ὅτι δὲ τούτων οὕτω θεωρουμένων οὐ μόνον τὰ ἤδη συγκραθέντα διατίθεσθαί πως ὑπὸ τῆς τούτων κινήσεως ἀναγκαῖον ἀλλὰ καὶ τῶν σπερμάτων τὰς ἀρχὰς καὶ τὰς πληροφορήσεις διαπλάττεσθαι καὶ διαμορφοῦσθαι πρὸς τὴν οἰκείαν τοῦ τότε περιέχοντος ποιότητα, πᾶσιν ἂν δόξειεν ἀκόλουθον εἶναι. οἱ γοῦν παρατηρητικώτεροι τῶν γεωργῶν καὶ τῶν νομέων ἀπὸ τῶν κατὰ τὰς ὀχείας καὶ τὰς τῶν σπερμάτων καταθέσεις συμβαινόντων πνευμάτων στοχάζονται τῆς ποιότητος τῶν ἀποβησομένων, καὶ ὅλως τὰ μὲν ὁλοσχερέστερα καὶ διὰ τῶν ἐπιφανεστέρων συσχηματισμῶν ἡλίου καὶ σελήνης καὶ ἀστέρων ἐπισημαινόμενα καὶ παρὰ τοῖς μὴ φυσικῶς, μόνον δὲ παρατηρητικῶς σκεπτομένοις, ὡς ἐπὶ πᾶν προγινωσκόμενα θεωροῦμεν, τὰ μὲν ἐκ μείζονός τε δυνάμεως καὶ ἁπλουστέρας τάξεως καὶ παρὰ τοῖς πάνυ ἰδιώταις, μᾶλλον δὲ καὶ παρʼ ἐνίοις τῶν ἀλόγων ζῴων, ὡς τῶν ὡρῶν καὶ τῶν πνευμάτων τὰς ἐτησίους διαφοράς· τούτων γὰρ ὡς ἐπὶ πᾶν ὁ ἥλιος αἴτιος· τὰ δὲ ἧττον οὕτως ἔχοντα παρὰ τοῖς ἤδη κατὰ τὸ ἀναγκαῖον ταῖς παρατηρήσεσιν ἐνειθισμένοις, ὡς τοῖς ναυτιλλομένοις τὰς κατὰ μέρος τῶν χειμώνων καὶ τῶν πνευμάτων ἐπισημασίας, ὅσαι γίνονται κατὰ τὸ περιοδικώτερον ὑπὸ τῶν τῆς σελήνης ἢ καὶ τῶν ἀπλανῶν ἀστέρων πρὸς τὸν ἥλιον συσχηματισμῶν. παρὰ μέντοι τὸ μήτε αὐτῶν τούτων τοὺς χρόνους καὶ τοὺς τόπους ὑπὸ ἀπειρίας ἀκριβῶς δύνασθαι κατανοεῖν, μήτε τὰς τῶν πλανωμένων ἀστέρων περιόδους, πλεῖστον καὶ αὐτὰς συμβαλλομένας, τὸ πολλάκις αὐτοῖς σφάλλεσθαι συμβαίνει. τί δὴ οὖν κωλύει τὸν ἠκριβωκότα μὲν τὰς πάντων τῶν ἀστέρων καὶ ἡλίου καὶ σελήνης κινήσεις, ὅπως αὐτὸν μηδενὸς τῶν σχηματισμῶν μήτε ὁ τόπος μήτε ὁ χρόνος λανθάνοι, διειληφότα δὲ ἐκ τῆς ἔτι ἄνωθεν συνεχοῦς ἱστορίας ὡς ἐπὶ πᾶν αὐτῶν τὰς φύσεις, κἂν μὴ τὰς κατʼ αὐτὸ τὸ ὑποκείμενον ἀλλὰ τάς γε δυνάμει ποιητικάς, οἷον ὡς τὴν τοῦ ἡλίου ὅτι θερμαίνει καὶ τὴν τῆς σελήνης ὅτι ὑγραίνει καὶ ἐπὶ τῶν λοιπῶν ὁμοίως, ἱκανὸν δὲ πρὸς ταῦτα τοιαῦτα ὄντα φυσικῶς ἅμα καὶ εὐστόχως ἐκ τῆς συγκράσεως πάντων τὸ ἴδιον τῆς ποιότητος διαλαβεῖν, ὡς δύνασθαι μὲν ἐφʼ ἑκάστου τῶν διδομένων καιρῶν ἐκ τῆς τότε τῶν φαινομένων σχέσεως τὰς τοῦ περιέχοντος ἰδιοτροπίας εἰπεῖν, οἷον ὅτι θερμότερον ἢ ὑγρότερον ἔσται, δύνασθαι δὲ καὶ καθʼ ἕνα ἕκαστον τῶν ἀνθρώπων τήν τε καθʼ ὅλου ποιότητα τῆς ἰδιοσυγκρασίας ἀπὸ τοῦ κατὰ τὴν σύστασιν περιέχοντος συνιδεῖν, οἷον ὅτι τὸ μὲν σῶμα τοιόσδε, τὴν δὲ ψυχὴν τοιόσδε, καὶ τὰ κατὰ καιροὺς συμπτώματα διὰ τοῦ τὸ μὲν τοιόνδε περιέχον τῇ τοιᾷδε συγκράσει σύμμετρον ἢ καὶ πρόσφορον γίνεσθαι πρὸς εὐεξίαν, τὸ δὲ τοιόνδε ἀσύμμετρον καὶ πρόσφορον πρὸς κάκωσιν; ἀλλὰ γὰρ τὸ μὲν δυνατὸν τῆς τοιαύτης καταλήψεως διὰ τούτων καὶ τῶν ὁμοίων ἔστι συνιδεῖν. Ὅτι δὲ εὐπροφασίστως μέν, οὐ προσηκόντως δέ, τὴν πρὸς τὸ ἀδύνατον ἔσχε διαβολὴν οὕτως ἂν κατανοήσαιμεν. πρῶτον μὲν γὰρ τὰ πταίσματα τῶν μὴ ἀκριβούντων τὸ ἔργον, πολλὰ ὄντα, ὡς ἐν μεγάλῃ καὶ πολυμερεῖ θεωρίᾳ, καὶ τοῖς ἀληθευομένοις τὴν τούτου ἐκ τύχης παρέσχε δόξαν, οὐκ ὀρθῶς. τὸ γὰρ τοιοῦτον οὐ τῆς ἐπιστήμης, ἀλλὰ τῶν μεταχειριζομένων ἐστὶν ἀδυναμία· ἔπειτα καὶ οἱ πλεῖστοι τοῦ πορίζειν ἕνεκεν ἑτέραν τέχνην τῷ ταύτης ὀνόματι καταξιοπιστευόμενοι τοὺς μὲν ἰδιώτας ἐξαπατῶσι, πολλὰ προλέγειν δοκοῦντες καὶ τῶν μηδεμίαν φύσιν ἐχόντων προγινώσκεσθαι, τοῖς δὲ ζητητικωτέροις διὰ τούτου παρέσχον ἀφορμὴν ἐν ἴσῳ καὶ τῶν φύσιν ἐχόντων προλέγεσθαι καταγινώσκειν. οὐδὲ τοῦτο δεόντως· οὐδὲ γὰρ φιλοσοφίαν ἀναιρετέον, ἐπεί τινες τῶν προσποιουμένων αὐτὴν πονηροὶ καταφαίνονται. ἀλλʼ ὅμως ἐναργές ἐστιν ὅτι κἂν διερευνητικῶς τις ὡς ἔνι μάλιστα καὶ γνησίως τοῖς μαθήμασι προσέρχηται, πολλάκις πταίειν αὐτὸν ἐνδέχεται, δἰ οὐδὲν μὲν τῶν εἰρημένων, δἰ αὐτὴν δὲ τὴν τοῦ πράγματος φύσιν καὶ τὴν πρὸς τὸ μέγεθος τῆς ἐπαγγελίας ἀσθένειαν. καθʼ ὅλου γὰρ πρὸς τῷ τὴν περὶ τὸ ποιὸν τῆς ὕλης θεωριαν πᾶσαν εἰκαστικὴν εἶναι καὶ οὐ διαβεβαιωτικήν, καὶ μάλιστα τὴν ἐκ πολλῶν ἀνομοίων συγκιρναμένην, ἔτι καὶ τοῖς παλαιοῖς τῶν πλανωμένων συσχηματισμοῖς, ἀφʼ ὧν ἐφαρμόζομεν τοῖς ὡσαύτως ἔχουσι τῶν νῦν τὰς ὑπὸ τῶν προγενεστέρων ἐπʼ ἐκείνων παρατετηρημένας προτελέσεις, παρόμοιοι μεν δύνανται γίνεσθαι μᾶλλον ἢ ἧττον καὶ οὗτοι διὰ μακρῶν περιόδων, ἀπαράλλακτοι δὲ οὐδαμῶς, τῆς πάντων ἐν τῷ οὐρανῷ μετὰ τῆς γῆς κατὰ τὸ ἀκριβὲς συναποκαταστάσεως, εἰ μή τις κενοδοξοίη περὶ τὴν τῶν ἀκαταλήπτων κατάληψιν καὶ γνῶσιν. ἢ μηδʼ ὅλως ἢ μὴ κατά γε τὸν αἰσθητὸν ἀνθρώπῳ χρόνον ἀπαρτιζομένης, ὡς διὰ τοῦτο τὰς προρρήσεις ἀνομοίων ὄντων τῶν ὑποκειμένων παραδειγμάτων ἐνίοτε διαμαρτάνεσθαι. περὶ μὲν οὖν τὴν ἐπίσκεψιν τῶν κατὰ τὸ περιέχον γινομένων συμπτωμάτων, τοῦτʼ ἂν εἴη μόνον τὸ δυσχερές, μηδεμιᾶς ἐνταῦθα συμπαραλαμβανομένης αἰτίας τῇ κινήσει τῶν οὐρανίων. περὶ δὲ τὰς γενεθλιολογικάς, καὶ ὅλως τὰς κατʼ ἰδίαν τῆς ἑκάστου συγκρίσεως, οὐ μικρὰ οὐδὲ τὰ τυχόντα ἔστιν ἰδεῖν συναίτια καὶ αὐτὰ γινόμενα τῆς τῶν συνισταμένων ἰδιοτροπίας. αἵ τε γὰρ τῶν σπερμάτων διαφοραὶ πλεῖστον δύνανται πρὸς τὸ τοῦ γένους ἴδιον, ἐπειδήπερ τοῦ περιέχοντος καὶ τοῦ ὁρίζοντος ὑποκειμένου τοῦ αὐτοῦ κατακρατεῖ τῶν σπερμάτων ἕκαστον εἰς τὴν καθʼ ὅλου τοῦ οἰκείου μορφώματος διατύπωσιν, οἷον ἀνθρώπου καὶ ἵππου καὶ τῶν ἄλλων· οἵ τε τόποι τῆς γενέσεως οὐ μικρὰς ποιοῦνται τὰς περὶ τὰ συνιστάμενα παραλλαγάς. καὶ τῶν σπερμάτων γὰρ κατὰ γένος ὑποκειμένων τῶν αὐτῶν, οἷον ἀνθρωπίνων, καὶ τῆς τοῦ περιέχοντος καταστάσεως τῆς αὐτῆς, παρὰ τὸ τῶν χωρῶν διάφορον πολὺ καὶ τοῖς σώμασι καὶ ταῖς ψυχαῖς οἱ γενόμενοι διήνεγκαν. πρὸς δὲ τούτοις αἵ τε τροφαὶ καὶ τὰ ἔθη, πάντων τῶν προκειμένων ἀδιαφόρων ὑποτιθεμένων, συμβάλλονταί τι πρὸς τὰς κατὰ μέρος τῶν βίων διαγωγάς. ὧν ἕκαστον ἐὰν μὴ συνδιαλαμβάνηται ταῖς ἀπὸ τοῦ περιέχοντος αἰτίαις, εἰ καὶ ὅτι μάλιστα τὴν πλείστην ἔχει τοῦτο δύναμιν (τῷ τὸ μὲν περιέχον κἀκείνοις αὐτοῖς εἰς τὸ τοιοῖσδε εἶναι συναίτιον γίνεσθαι, τούτῳ δʼ ἐκεῖνα μηδαμῶς), πολλὴν ἀπορίαν δύνανται παρέχειν τοῖς ἐπὶ τῶν τοιούτων οἰομένοις ἀπὸ μόνης τῆς τῶν μετεώρων κινήσεως, πάντα, καὶ τὰ μὴ τέλεον ἐπʼ αὐτῇ, δύνασθαι διαγινώσκειν. Τούτων δὲ οὕτως ἐχόντων, προσῆκον ἂν εἴη μήτε, ἐπειδὴ διαμαρτάνεσθαι ποτε τὴν τοιαύτην πρόγνωσιν ἐνδέχεται, καὶ τὸ πᾶν αὐτῆς ἀναιρεῖν, ὥσπερ οὐδὲ τὴν κυβερνητικὴν διὰ τὸ πολλάκις πταίειν ἀποδοκιμάζομεν· ἀλλʼ ὡς ἐν μεγάλοις, οὕτω καὶ θείοις ἐπαγγέλμασιν, ἀσπάζεσθαι καὶ ἀγαπητὸν ἡγεῖσθαι τὸ δυνατόν μήτʼ αὖ πάλιν πάντα ἡμῖν ἀνθρωπίνως καὶ ἐστοχασμένως αἰτεῖν παρʼ αὐτῆς, ἀλλὰ συμφιλοκαλεῖν, καὶ ἐν οἷς οὐκ ἦν ἐπʼ αὐτῇ τὸ πᾶν ἐφοδιάζειν· καὶ ὥσπερ τοῖς ἰατροῖς. ὅταν ἐπιζητῶσί τινα, καὶ περὶ αὐτῆς τῆς νόσου καὶ περὶ τῆς τοῦ κάμνοντος ἰδιοτροπίας οὐ μεμψόμεθα λέγουσιν, οὕτω καὶ ἐνταῦθα τὰ γένη καὶ τὰς χώρας καὶ τὰς τροφάς, ἢ καί τινα τῶν ἤδη συμβεβηκότων, μὴ ἀγανακτεῖν ὑποτιθεμένοις.

That knowledge through astronomy is attainable, and how far. That a certain power is diffused and penetrates from the ethereal and eternal nature to the whole nature about the earth, which is subject to change throughout — the first elements beneath the Moon, fire and air, being encompassed and changed by the motions in the ether, and in turn encompassing and changing along with them all the rest, earth and water and the plants and animals in them — would appear quite evident to all, even in few words. For the Sun, together with the ambient [air], is always in some way disposing all things about the earth, not only through the changes of the yearly seasons, toward the breeding of animals, the fruiting of plants, the flowing of waters and the changes of bodies, but also through its daily revolutions, heating and moistening and drying and cooling in regular order and in correspondence with its configurations of like kind relative to our zenith. And the Moon, as nearest to the earth, bestows the most abundant emanation upon the earth, most things, both inanimate and animate, being in sympathy with her and changing along with her: rivers increase and diminish their streams with her light, seas turn their own currents with her risings and settings, and plants and animals, either wholly or in some of their parts, wax and wane together with her. And the passages of the stars, both the fixed stars and the planets, produce very many weather signs in the ambient, of heat and of wind and of snow, by which things on the earth too are correspondingly disposed. Moreover, their configurations with one another, as their emanations in some way meet and mingle, bring about very many and varied changes, the power of the Sun prevailing as regards the general ordering of quality, while the others assist or oppose it in some respect: the Moon more evidently and more continuously, as at her conjunctions, half-moons and full moons, and the stars at longer intervals and less noticeably, as at their appearances, occultations and approaches. And that, when these things are viewed in this way, not only must things already compounded be disposed in some way by the motion of these [bodies], but also the beginnings and the completions of seeds must be shaped and formed according to the quality proper to the ambient at that time, would seem to all to follow. At any rate, the more observant of farmers and herdsmen conjecture the quality of what will result from the winds that occur at the times of mating and of the sowing of seed; and, in general, we see that the more universal things, which are signified through the more conspicuous configurations of the Sun and Moon and stars, are foreknown for the most part even by those who inquire not by natural science but only by observation: some, which come from a greater power and a simpler order, even by quite unlearned people, or rather even by some of the irrational animals, such as the yearly differences of the seasons and of the winds, for of these the Sun is, broadly speaking, the cause; others, which are less of this kind, by those who have become accustomed to observation through necessity, as sailors [foreknow] the particular signs of storms and winds, which arise at longer intervals from the configurations of the Moon, or also of the fixed stars, with the Sun. Yet because through inexperience they cannot accurately grasp either the times and places of these very things or the periods of the planets, which also contribute a great deal, it happens that they are often mistaken. What, then, prevents one who has precisely mastered the motions of all the stars and of the Sun and Moon, so that neither the place nor the time of any of their configurations escapes him, and who has distinguished their natures in general from continuous inquiry reaching back to still earlier times — if not their natures in their very substance, at least their active powers, as that of the Sun, that it heats, and that of the Moon, that it moistens, and likewise for the rest — and who is able, these being such, to determine both scientifically and by skilful conjecture the distinctive quality that results from the mixture of them all, so as to be able, at each given time, to state from the relation of the phenomena at that time the peculiarities of the ambient, for instance that it will be warmer or wetter, and able also, for each individual human being, to perceive the general quality of his temperament from the ambient at his formation, for instance that he is of such a kind in body and of such a kind in soul, and the events [that befall him] at particular times, through the fact that such an ambient is suited, or even favourable, to such a temperament for good health, and such another is ill-suited and conducive to harm? But indeed, the possibility of such knowledge can be seen from these and similar [considerations]. That it has incurred the charge of impossibility plausibly but not fittingly, we may understand as follows. First, the mistakes of those who are not exact in the work, which are many, as is to be expected in a great and many-sided study, have given even its true predictions the reputation of coming by chance — wrongly. For such a thing is a weakness not of the science but of those who handle it. Then too, most, for the sake of gain, claiming credit for another art under the name of this one, deceive the unlearned, appearing to foretell many things, even of those that by nature cannot be foreknown, and by this have given the more inquiring an occasion to condemn equally the things that by nature can be foretold. Nor is this done rightly; for neither should philosophy be done away with because some of those who profess it are plainly wicked. Nevertheless it is clear that even if someone approaches these studies as inquiringly and genuinely as is at all possible, he may often err, not for any of the reasons stated, but because of the very nature of the subject and its weakness in comparison with the greatness of what it promises. For in general, besides the fact that every study concerning the quality of matter is conjectural and not certain, especially one compounded of many unlike [elements], it is also the case that the present configurations of the planets, to which, where they are alike, we apply the outcomes observed by our predecessors in the ancient configurations, can become more or less similar to those ancient ones, and that only over long periods, but never identical, since the exact joint return of all things in the heaven, together with the earth, to the same [position] — unless one vainly pretends to a comprehension and knowledge of what is incomprehensible — is accomplished either not at all or at least not within a time perceptible to man; so that for this reason predictions sometimes go wrong, the examples on which they rest being unlike [the case in hand]. As for the investigation of events occurring in the ambient, this would be the only difficulty, since no other cause is taken into account there along with the motion of the heavenly bodies. But in nativities, and in general in matters of each person's individual temperament, one can see causes that are neither small nor trivial, which themselves also become joint causes of the particular character of the beings formed. For the differences of seeds have very great power over the distinctive character of the kind, since, if the ambient and the horizon are supposed the same, each seed prevails toward the general shaping of its own form, for instance of man or horse and the rest; and the places of birth produce no small variations in the beings formed. For even when the seeds are supposed the same in kind, for instance human, and the condition of the ambient the same, those born have differed greatly in both body and soul according to the difference of countries. In addition to these, upbringing and customs, all the factors mentioned being supposed no different, contribute something to the particular conduct of lives. Unless each of these is taken into account together with the causes from the ambient — even granting that this has by far the greatest power (since the ambient is a joint cause of those very things being such as they are, whereas they are in no way [joint causes] of it) — they can cause great perplexity to those who think that in such cases they can discern everything, even things not wholly dependent on it, from the motion of the heavenly bodies alone. This being so, it would be fitting neither to do away with the whole of such prognostication because it can sometimes err, just as we do not reject the art of piloting because it often fails, but, as in claims so great, and so divine, to welcome what is possible and to count it enough; nor, on the other hand, to demand everything of it, working as it does in a human and conjectural way, but to share in esteeming its excellence, and, in matters where the whole did not rest with it, to furnish it with help; and just as we will not find fault with physicians when, in making inquiries, they speak both about the disease itself and about the particular constitution of the patient, so here too not to be annoyed with those who take as assumptions the races, the countries and the upbringing, or even some of the things that have already happened.

Ὅτι καὶ ὠφέλιμος Τίνα μὲν οὖν τρόπον δυνατὸν γίνεται τὸ δἰ ἀστρονομίας προγνωστικόν, καὶ ὅτι μέχρι μόνον ἂν φθάνοι τῶν τε κατʼ αὐτὸ τὸ περιέχον συμπτωμάτων καὶ τῶν ἀπὸ τῆς τοιαύτης αἰτίας τοῖς ἀνθρώποις παρακολουθούντων, ταῦτα δʼ ἂν εἴη περί τε τὰς ἐξ ἀρχῆς ἐπιτηδειότητας τῶν δυνάμεων καὶ πράξεων σώματος καὶ ψυχῆς καὶ τὰ κατὰ καιροὺς αὐτῶν πάθη, πολυχρονιότητάς τε καὶ ὀλιγοχρονιότητας, ἔτι δὲ καὶ ὅσα τῶν ἔξωθεν κυρίαν τε καὶ φυσικὴν ἔχει πρὸς τὰ πρῶτα συμπλοκήν, ὡς πρὸς τὸ σῶμα μὲν ἡ κτῆσις καὶ ἡ συμβίωσις, πρὸς δὲ τὴν ψυχὴν ἥ τε τιμὴ καὶ τὸ ἀξίωμα, καὶ τὰς τούτων κατὰ καιροὺς τύχας, σχεδὸν ὡς ἐν κεφαλαίοις γέγονεν ἡμῖν δῆλον. λοιπὸν δʼ ἂν εἴη τῶν προκειμένων τὴν κατὰ τὸ χρήσιμον ἐπίσκεψιν διὰ βραχέων ποιήσασθαι, πρότερον διαλαβοῦσι τίνα τρόπον, καὶ πρὸς τί τέλος ἀφορῶντες τὴν αὐτοῦ τοῦ χρησίμου δύναμιν ἐκδεξόμεθα. εἰ μὲν γὰρ πρὸς τὰ τῆς ψυχῆς ἀγαθά, τί ἂν εἴη συμφορώτερον πρὸς εὐπραγίαν καὶ χαρὰν καὶ ὅλως εὐαρέστησιν τῆς τοιαύτης προγνώσεως, καθʼ ἣν τῶν τε ἀνθρωπίνων καὶ τῶν θείων γινόμεθα συνορατικοί; εἰ δὲ πρὸς τὰ τοῦ σώματος, πάντων ἂν μᾶλλον ἡ τοιαύτη κατάληψις ἐπιγινώσκοι τὸ οἰκεῖόν τε καὶ πρόσφορον τῇ καθʼ ἑκάστην σύγκρασιν ἐπιτηδειότητι· εἰ δὲ μὴ πρὸς πλοῦτον ἢ δόξαν ἢ τὰ τοιαῦτα συνεργεῖ, προχωρήσει καὶ περὶ πάσης φιλοσοφίας τὸ αὐτὸ τοῦτο φάσκειν· οὐδενὸς γὰρ τῶν τοιούτων ἐστίν, ὅσον ἐφʼ ἑαυτῇ, περιποιητική. ἀλλʼ οὔτʼ ἐκείνης διὰ τοῦτʼ ἂν οὔτε ταύτης καταγινώσκοιμεν δικαίως, ἀφέμενοι τοῦ πρὸς τὰ μείζω συμφέροντος. Ὅλως δʼ ἂν ἐξετάζουσι φανεῖεν ἂν οἱ τὸ ἄχρηστον τῆς καταλήψεως ἐπιμεμφόμενοι πρὸς οὐδὲν τῶν κυριωτάτων ἀφορῶντες, ἀλλὰ πρὸς αὐτὸ τοῦτο μόνον, ὅτι τῶν πάντη πάντως ἐσομένων ἡ πρόγνωσις περιττή, καὶ τοῦτο δὲ ἁπλῶς πάνυ, καὶ οὐκ εὖ διειλημμένως. πρῶτον μὲν γὰρ δεῖ σκοπεῖν, ὅτι καὶ ἐπὶ τῶν ἐξ ἀνάγκης ἀποβησομένων τὸ μὲν ἀπροσδόκητον τούς τε θορύβους ἐκστατικοὺς καὶ τὰς χαρὰς ἐξοιστικὰς μάλιστα πέφυκε ποιεῖν· τὸ δὲ προγινώσκειν ἐθίζει καὶ ῥυθμίζει τὴν ψυχὴν τῇ μελέτῃ τῶν ἀπόντων ὡς παρόντων, καὶ παρασκευάζει μετʼ εἰρήνης καὶ εὐσταθείας ἕκαστα τῶν ἐπερχομένων ἀποδέχεσθαι. ἔπειθʼ ὅτι μηδʼ οὕτως ἕκαστα χρὴ νομίζειν τοῖς ἀνθρώποις ἀπὸ τῆς ἄνωθεν αἰτίας παρακολουθεῖν, ὥσπερ ἐξ ἀρχῆς ἀπό τινος ἀλύτου καὶ θείου προστάγματος καθʼ ἕνα ἕκαστον νενομοθετημένα καὶ ἐξ ἀνάγκης ἀποβησόμενα, μηδεμιᾶς ἄλλης ἁπλῶς αἰτίας ἀντιπράξαι δυναμένης, ἀλλ’ ὡς μὲν τῆς τῶν οὐρανίων κινήσεως καθʼ εἱμαρμένην θείαν καὶ ἀμετάπτωτον ἐξ αἰῶνος ἀποτελουμένης, τῆς δὲ τῶν ἐπιγείων ἀλλοιώσεως καθʼ εἱμαρμένην φυσικὴν καὶ μεταπτώτην τὰς πρώτας αἰτίας ἄνωθεν λαμβανούσης κατὰ συμβεβηκὸς καὶ κατʼ ἐπακολούθησιν· καὶ ὡς τῶν μὲν διὰ καθολικοτέρας περιστάσεις τοῖς ἀνθρώποις συμβαινόντων, οὐχὶ δὲ ἐκ τῆς ἰδίας ἑκάστου φυσικῆς ἐπιτηδειότητος, ὡς ὅταν κατὰ μεγάλας καὶ δυσφυλάκτους τοῦ περιέχοντος τροπὰς ἐκ πυρώσεων ἢ λοιμῶν ἢ κατακλυσμῶν κατὰ πλήθη διαφθαρῶσιν, ὑποπιπτούσης ἀεὶ τῆς βραχυτέρας αἰτίας τῇ μείζονι καὶ ἰσχυρωτέρᾳ, τῶν δὲ κατὰ τὴν ἑνὸς ἑκάστου φυσικὴν ἰδιοσυγκρασίαν διὰ μικρὰς καὶ τὰς τυχούσας τοῦ περιέχοντος ἀντιπαθείας. τούτων γὰρ οὕτω διαληφθέντων, φανερὸν ὅτι καὶ καθʼ ὅλου καὶ κατὰ μέρος, ὅσων μὲν συμπτωμάτων τὸ πρῶτον αἴτιον ἄμαχόν τέ ἐστι καὶ μεῖζον παντὸς τοῦ ἀντιπράττοντος, ταῦτα καὶ πάντη πάντως ἀποβαίνειν ἀνάγκη· ὅσα δὲ μὴ οὕτως ἔχει, τούτων τὰ μὲν ἐπιτυγχάνοντα τῶν ἀντιπαθησόντων εὐανάτρεπτα γίνεται, τὰ δὲ μὴ εὐπορήσοντα καὶ αὐτὰ ταῖς πρώταις φύσεσιν ἀκολουθεῖ, δἰ ἄγνοιαν μέντοι καὶ οὐκέτι διὰ τὴν τῆς ἰσχύος ἀνάγκην. τὸ αὐτὸ δʼ ἄν τις ἴδοι συμβεβηκὸς καὶ ἐπὶ πάντων ἁπλῶς τῶν φυσικὰς ἐχόντων τὰς ἀρχάς. καὶ γὰρ καὶ λίθων καὶ φυτῶν καὶ ζῴων, ἔτι δὲ τραυμάτων καὶ παθῶν καὶ νοσημάτων, τὰ μὲν ἐξ ἀνάγκης τι ποιεῖν πέφυκε, τὰ δʼ εἰ μηδὲν τῶν ἐναντίων ἀντιπράξει. οὕτως οὖν χρὴ νομίζειν καὶ τὰ τοῖς ἀνθρώποις συμβησόμενα προλέγειν τοὺς φυσικοὺς τῇ τοιαύτῃ προγνώσει, καὶ μὴ κατὰ κενὰς δόξας προσερχομένους, ὡς τῶν μὲν διὰ τὸ πολλὰ καὶ μεγάλα τὰ ποιητικὰ τυγχάνειν, ἀφυλάκτων ὄντων, τῶν δὲ διὰ τοὐναντίον μετατροπὰς ἐπιδεχομένων. καθάπερ καὶ τῶν ἰατρῶν ὅσοι δυνατοὶ σημειοῦσθαι τὰ παθήματα προγινώσκουσι τά τε πάντως ἀνελόντα, καὶ τὰ χωροῦντα βοήθειαν. ἐπὶ δὲ τῶν μεταπεσεῖν δυναμένων, οὕτως ἀκουστέον τοῦ γενεθλιαλόγου, φέρ εἰπεῖν, ὅτι τῇ τοιᾷδε συγκράσει κατὰ τὴν τοιάνδε τοῦ περιέχοντος ἰδιοτροπίαν τραπεισῶν ἐπὶ τὸ πλέον ἢ ἔλαττον τῶν ὑποκειμένων συμμετριῶν, τὸ τοιόνδε παρακολουθήσει πάθος· ὡς καὶ τοῦ μὲν ἰατροῦ, ὅτι τόδε τὸ ἕλκος νομὴν ἢ σῆψιν ἐμποιεῖ, τοῦ δὲ μεταλλικοῦ, λόγου ἕνεκεν, ὅτι τὸν σίδηρον ἡ λίθος ἡ μαγνῆτις ἕλκει. ὡσπερ γὰρ τούτων ἑκάτερον, ἐαθὲν μὲν δἰ ἀγνωσίαν τῶν ἀντιπαθησόντων, πάντη πάντως παρακολουθήσει τῇ τῆς πρώτης φύσεως δυνάμει, οὔτε δὲ τὸ ἕλκος τὴν νομὴν ἢ τὴν σῆψιν κατεργάσεται τῆς ἀντικειμένης θεραπείας τυχόν, οὔτε τὸν σίδηρον ἡ μαγνῆτις ἑλκύσει παρατριβέντος αὐτῇ σκορόδου. καὶ αὐτὰ δὲ ταῦτα τὰ κωλύοντα φυσικῶς καὶ καθʼ εἱμαρμένην ἀντεπάθησεν· οὕτω καὶ ἐπʼ ἐκείνων, ἀγνοούμενα μὲν τὰ συμβησόμενα τοῖς ἀνθρώποις, ἢ ἐγνωσμένα μέν, μὴ τυχόντα δὲ τῶν ἀντιπαθούντων, πάντη πάντως ἀκολουθήσει τῷ τῆς πρώτης φύσεως εἱρμῷ. προγνωσθέντα δὲ καὶ εὐπορήσαντα τῶν θεραπευόντων φυσικῶς πάλιν καθʼ εἱμαρμένην, ἢ ἀγένητα τέλεον, ἢ μετριώτερα καθίσταται. ὅλως δὲ τῆς τοιαύτης δυνάμεως τῆς αὐτῆς οὔσης ἐπί τε τῶν ὁλοσχερῶς θεωρουμένων καὶ ἐπὶ τῶν κατὰ μέρος, θαυμάσειεν ἄν τις διὰ τίνα δή ποτε αἰτίαν ἐπὶ μὲν τῶν καθ̓ ὅλου πιστεύουσι πάντες καὶ τῷ δυνατῷ τῆς προγνώσεως καὶ τῷ πρὸς τὸ φυλάττεσθαι χρησίμῳ (τάς τε γὰρ ὥρας καὶ τὰς τῶν ἀπλανῶν ἐπισημασίας καὶ τοὺς τῆς σελήνης σχηματισμοὺς οἱ πλεῖστοι προγινώσκειν ὁμολογοῦσι, καὶ πολλὴν πρόνοιαν ποιοῦνται τῆς φυλακῆς αὐτῶν, πεφροντικότες ἀεὶ πρὸς μὲν τὸ θέρος τῶν ψύχειν δυναμένων, πρὸς δὲ τὸν χειμῶνα τῶν θερμαινόντων, καὶ ὅλως προπαρασκευάζοντες αὑτῶν τὰς φύσεις ἐπὶ τὸ εὔκρατον· καὶ ἔτι πρὸς μὲν τὸ ἀσφαλὲς τῶν τε ὡρῶν καὶ τῶν ἀναγωγῶν παραφυλάττοντες τὰς τῶν ἀπλανῶν ἀστέρων ἐπισημασίας, πρὸς δὲ τὰς ἀρχὰς τῶν ὀχειῶν καὶ φυτειῶν τοὺς κατὰ πλήρωσιν τῶν φωτῶν τῆς σελήνης σχηματισμούς, καὶ οὐδεὶς οὐδαμῆ τῶν τοιούτων κατέγνωκεν οὔθʼ ὡς ἀδυνάτων, οὔθʼ ὡς ἀχρήστων), ἐπὶ δὲ τῶν κατὰ μέρος καὶ ἐκ τῆς τῶν λοιπῶν συγκράσεως ἰδιωμάτων, οἷον μᾶλλον καὶ ἧττον, χειμώνων ἢ καὶ καυμάτων, καὶ τῆς καθʼ ἕκαστον ἰδιοσυγκρασίας, οὔτε τὸ προγινώσκειν ἔτι δυνατὸν ἡγοῦνταί τινες οὔτε τὰ πολλὰ ἐγχωρεῖν φυλάξασθαι· καίτοι προδήλου τυγχάνοντος, ὅτι πρὸς τὰ καθʼ ὅλου καύματα εἰ τύχοιμεν προκαταψύξαντες ἑαυτοὺς ἧττον καυσούμεθα, δύναται τὸ ὅμοιον ἐνεργεῖν καὶ πρὸς τὰ ἰδίως τήνδε τὴν σύγκρασιν εἰς ἀμετρίαν αὔξαντα τοῦ θερμοῦ. ἀλλὰ γὰρ αἴτιον τῆς τοιαύτης ἁμαρτίας τό τε δύσκολον καὶ ἄηθες τῆς τῶν κατὰ μέρος προγνώσεως, ὅπερ καὶ ἐπὶ τῶν ἄλλων σχεδὸν ἁπάντων ἀπιστίαν ἐμποιεῖ. καὶ τὸ μὴ συναπτομένης ὡς ἐπὶ πᾶν τῆς ἀντιπαθούσης δυνάμεως τῇ προγνωστικῇ, διὰ τὸ σπάνιον τῆς οὕτω τελείας διαθέσεως, καὶ περὶ τὰς πρώτας φύσεις ἀνεμποδίστως ἀποτελουμένης, δόξαν ὡς περὶ ἀτρέπτων καὶ ἀφυλάκτων παρέσχε καὶ πάντων ἁπλῶς τῶν ἀποβησομένων Ὥσπερ δέ, οἶμαι, καὶ ἐπʼ αὐτοῦ τοῦ προγνωστικοῦ, καὶ εἰ μὴ διὰ παντὸς ἦν ἄπταιστον, τό γε δυνατὸν αὐτοῦ μεγίστης ἄξιον σπουδῆς κατεφαίνετο, τὸν αὐτὸν τρόπον καὶ ἐπὶ τοῦ φυλακτικοῦ, καὶ εἰ μὴ πάντων ἐστὶ θεραπευτικόν, ἀλλὰ τό γ̓ ἐπʼ ἐνίων, κἂν ὀλίγα κἂν μικρὰ ᾗ, ἀγαπᾶν καὶ ἀσπάζεσθαι καὶ κέρδος οὐ τὸ τυχὸν ἡγεῖσθαι προσήκει. Τούτοις δέ, ὡς ἔοικε, συνεγνωκότες οὕτως ἔχουσι, καὶ οἱ μάλιστα τὴν τοιαύτην δύναμιν τῆς τέχνης προαγαγόντες Αἰγύπτιοι συνῆψαν πανταχῆ τῷ δἰ ἀστρονομίας προγνωστικῷ τὴν ἰατρικήν. οὐ γὰρ ἄν ποτε ἀποτροπιασμούς τινας καὶ φυλακτήρια καὶ θεραπείας συνίσταντο πρὸς τὰς ἐκ τοῦ περιέχοντος ἐπιούσας ἢ παρούσας περιστάσεις καθολικάς τε καὶ μερικάς, εἴ τις αὐτοῖς ἀκινησίας καὶ ἀμετατρεψίας τῶν ἐσομένων ὑπῆρχε δόξα. νῦν δὲ καὶ τὸ κατὰ τὰς ἐφεξῆς φύσεις ἀντιπράξαι δυνάμενον ἐν δευτέρᾳ χώρᾳ τοῦ καθʼ εἱμαρμένην λόγου τιθέμενοι, συνέζευξαν τῇ τῆς προγνώσεως δυνάμει τὴν κατὰ τὸ χρήσιμον καὶ ὠφέλιμον διὰ τῶν καλουμένων παρʼ αὐτοῖς ἰατρομαθηματικῶν συντάξεων, ὅπως διὰ μὲν ἀστρονομίας τάς τε τῶν ὑποκειμένων συγκράσεων ποιότητας εἰδέναι συμβαίνῃ, καὶ τὰ διὰ τὸ περιέχον ἐσόμενα συμπτώματα, καὶ τὰς ἰδίας αὐτῶν αἰτίας (ὡς ἄνευ τῆς τούτων γνώσεως, καὶ τῶν βοηθημάτων κατὰ τὸ πλεῖστον διαπίπτειν ὀφειλόντων, ἅτε μὴ πᾶσι σώμασιν ἢ πάθεσι τῶν αὐτῶν συμμέτρων ὄντων), διὰ δὲ τῆς ἰατρικῆς ἀπὸ τῶν ἑκάστοις οἰκείως συμπαθούντων ἢ ἀντιπαθούντων, τάς τε τῶν μελλόντων παθῶν προφυλακὰς καὶ τὰς τῶν ἐνεστώτων θεραπείας ἀδιαπτώτους, ὡς ἔνι μάλιστα, ποιούμενοι διατελῶσιν. Ἀλλὰ ταῦτα μὲν μέχρι τοσούτων ἡμῖν κατὰ τὸ κεφαλαιῶδες προτετυπώσθω. ποιησόμεθα δὲ ἤδη τὸν λόγον κατὰ τὸν εἰσαγωγικὸν τρόπον, ἀρξάμενοι περὶ τῆς ἑκάστου τῶν οὐρανίων περὶ αὐτὸ τὸ ποιητικὸν ἰδιοτροπίας, ἀκολούθως ταῖς ὑπὸ τῶν παλαιῶν κατὰ τὸν φυσικὸν τρόπον ἐφηρμοσμέναις παρατηρήσεσι, καὶ πρώταις ταῖς τῶν πλανωμένων ἀστέρων δυνάμεσι ἡλίου τε καὶ σελήνης

That it is also useful. In what way, then, prognostication through astronomy is possible, and that it can reach only as far as the events in the ambient itself and the things that follow for human beings from such a cause — and these would concern the original aptitudes of the faculties and activities of body and soul, and their affections at particular times, long and short lives, and further all external things that have a governing and natural connection with the primary ones, as possessions and married life with the body, and honour and rank with the soul, and the fortunes of these at particular times — has been made clear by us, more or less in summary. It would remain, of the matters proposed, to make a brief examination of its usefulness, having first distinguished in what way, and looking to what end, we shall understand the force of ‘useful’ itself. For if [we look] to the goods of the soul, what could be more conducive to well-being and joy and, in general, contentment than such foreknowledge, through which we come to have a comprehensive view of things human and divine? If to the goods of the body, such knowledge, more than anything, would recognise what is proper and suited to the fitness of each temperament. And if it does not assist toward wealth or fame or the like, one may go on to say this same thing of all philosophy as well; for philosophy, so far as lies in itself, procures none of these. But we would not justly condemn either that or this on that account, letting go of its benefit toward greater things. In general, on examination, those who find fault with the uselessness of this knowledge would appear to look to none of the most important considerations, but only to this one point, that foreknowledge of things that will happen in any case is superfluous; and this too [they say] quite simplistically and without proper distinction. For first we must consider that, even with things that will happen of necessity, what is unexpected is most apt to produce alarms that drive one out of one's senses and joys that carry one away, whereas foreknowing accustoms and composes the soul by the practice of things absent as if they were present, and prepares it to receive each thing that comes with peace and steadiness. Next, [we must consider] that we should not think that each thing follows for human beings from the cause above in such a way as if it had been ordained for each individual from the beginning by some indissoluble and divine command and were bound to happen of necessity, no other cause whatever being able to act against it; but rather that the motion of the heavenly bodies is accomplished from eternity according to a divine and unchangeable fate, while the alteration of earthly things [is accomplished] according to a natural and changeable fate, taking its first causes from above incidentally and by way of consequence; and that some things happen to human beings through more general circumstances, and not from each one's own natural fitness, as when, through great and hardly avoidable changes of the ambient, from conflagrations or plagues or floods, they perish in multitudes, the lesser cause always yielding to the greater and stronger; while other things [happen] according to each individual's natural temperament, through small and chance antipathies of the ambient. For when these things are so distinguished, it is clear that, both in general and in particular, those events whose first cause is irresistible and greater than anything that acts against it must happen in any case; but of those that are not so, the ones that meet with counteracting forces are easily overturned, while those that do not find [them] also follow the primary natures — through ignorance, however, and no longer through the necessity of [their] strength. One might see the same thing happening in all things whatsoever that have natural origins. For of stones and plants and animals, and also of wounds and afflictions and diseases, some by nature produce some effect of necessity, others only if none of the opposing things acts against them. In this way, then, we must suppose that the students of nature foretell, by such foreknowledge, what will happen to human beings, and that they do not approach it according to empty opinions: some things being unavoidable because their effective causes happen to be many and great, others, for the opposite reason, admitting of change. So too those physicians who are able to read the signs of ailments foreknow both those that will certainly kill and those that admit of help. And in the case of things that can be altered, we must listen to the caster of nativities in this way: when he says, for example, that for such a temperament, under such a particular character of the ambient, if the underlying proportions are shifted toward excess or deficiency, such an affliction will follow; as also [we listen to] the physician [when he says] that this sore produces spreading or putrefaction, and to the metallurgist, for the sake of argument, [when he says] that the magnet stone draws iron. For just as each of these, if left alone through ignorance of the counteracting forces, will in every way follow the power of its first nature, but the sore will not bring about spreading or putrefaction if it meets with the opposing treatment, nor will the magnet draw iron if garlic is rubbed on it — and these very hindrances have themselves counteracted naturally and according to fate — so too in those cases, the things that will happen to human beings, if unknown, or if known but not meeting with counteracting forces, will in every way follow the course of the first nature; but if foreknown and provided with remedies, they become, again naturally and according to fate, either wholly unrealised or more moderate. In general, since such power is the same both in things viewed universally and in particular cases, one might wonder for what reason everyone believes, in universal matters, both in the possibility of foreknowledge and in its usefulness for taking precautions (for most people admit that they foreknow the seasons and the weather signs of the fixed stars and the configurations of the Moon, and take much forethought to guard against them, always providing against summer things that can cool, and against winter things that warm, and in general preparing their own natures beforehand toward a good balance; and further, for safety in the seasons and in putting out to sea, watching for the weather signs of the fixed stars, and, for the beginnings of breeding and planting, the configurations of the Moon at the filling of her light; and no one anywhere has condemned such things either as impossible or as useless), whereas in particular matters, and in the peculiarities arising from the mixture of the remaining [factors], such as greater and lesser degrees of cold or of heat, and in the individual temperament of each person, some think neither that foreknowledge is any longer possible nor that most things can be guarded against; and yet, since it is quite plain that if we happen to have cooled ourselves beforehand against general heat we shall suffer less from the heat, the like can work also against the things that in particular raise this given temperament to an excess of heat. But the cause of such an error is the difficulty and unfamiliarity of foreknowledge of particulars, which produces disbelief in almost all other cases too. And the fact that the counteracting power is not, for the most part, joined to prognostication, because so complete a disposition is rare, and that [the power] takes effect unhindered in the primary natures, has produced the opinion that all future events whatever are unalterable and unavoidable. But just as, I think, in the case of prognostication itself, even if it was not entirely infallible, its possibility at least appeared worthy of the greatest attention, in the same way also with the precautionary [art], even if it does not remedy everything, its [effect] in some cases at least, however few or small they may be, ought to be welcomed and embraced and regarded as no ordinary gain. Recognising, it seems, that these things are so, the Egyptians too, who have most advanced such a power of the art, everywhere joined medicine to prognostication through astronomy. For they would never have devised certain averting rites, protective charms and remedies against conditions, both general and particular, that are coming or present from the ambient, if they had held any opinion that future things are immovable and unchangeable. As it is, placing even that which can act against [fate] through the natures that come next in order in a second place within the doctrine of fate, they have yoked to the power of foreknowledge its useful and beneficial side, through what they call their iatromathematical [medical-astrological] compositions, so that through astronomy they may come to know the qualities of the underlying temperaments, and the events that will come about through the ambient, and their particular causes (since without knowledge of these the remedies too must for the most part fail, as the same ones are not suited to all bodies or afflictions), and through medicine, from the things that properly sympathise or antipathise with each, they continue to make precautions against future afflictions and cures of present ones that are, as far as possible, unfailing. But let these matters be outlined by us in summary thus far. We shall now conduct our discussion in the introductory manner, beginning with the particular character of each of the heavenly bodies with respect to its active power, in accordance with the observations fitted [to them] by the ancients in the manner of natural science, and first with the powers of the planets, the Sun and the Moon

Περὶ ποιότητος ψυχῆς Περὶ μὲν οὖν τῶν σωματικῶν συμπτωμάτων ὁ τύπος τῆς ἐπισκέψεως τοιοῦτος ἄν τις εἴη. τῶν δὲ ψυχικῶν ποιοτήτων αἱ μὲν περὶ τὸ λογικὸν καὶ νοερὸν μέρος καταλαμβάνονται διὰ τῆς κατὰ τὸν τοῦ Ἑρμοῦ ἀστέρα θεωρουμένης ἑκάστοτε περιστάσεως· αἱ δὲ περὶ τὸ αἰσθητικὸν καὶ ἄλογον ἀπὸ τοῦ σωματωδεστέρου τῶν φωτῶν, τουτέστι τῆς σελήνης, καὶ τῶν πρὸς τὰς ἀπορροίας ἢ καὶ τὰς συναφὰς αὐτῆς συνεσχηματισμένων ἀστέρων. πολυτροπωτάτου δʼ ὄντος τοῦ κατὰ τὰς ψυχικὰς ὁρμὰς εἴδους εἰκότως ἂν καὶ τὴν τοιαύτην ἐπίσκεψιν οὐχ ἁπλῶς οὐδʼ ὡς ἔτυχε ποιοίμεθα, διὰ πλειόνων δὲ καὶ ποικίλων παρατηρήσεων. καὶ γὰρ αἱ τῶν ζῳδίων τῶν περιεχόντων τόν τε τοῦ Ἑρμοῦ καὶ τὴν σελήνην ἢ τοὺς τὴν ἐπικράτησιν αὐτῶν εἰληφότας ἀστέρας διαφοραὶ πολὺ δύνανται συμβάλλεσθαι πρὸς τὰ τῶν ψυχικῶν ἰδιώματα, καὶ οἱ τῶν λόγον ἐχόντων πρὸς τὸ προκείμενον εἶδος ἀστέρων σχηματισμοὶ πρὸς ἥλιόν τε καὶ τὰ κέντρα, καὶ ἔτι τὸ κατʼ αὐτὴν τὴν ἑκάστου τῶν ἀστέρων φύσιν πρὸς τὰς ψυχικὰς κινήσεις ἰδιότροπον. Τῶν μὲν οὖν ζῳδίων καθʼ ὅλου τὰ μὲν τροπικὰ δημοτικωτέρας ποιεῖ τὰς ψυχὰς ὀχλικῶν τε καὶ πολιτικῶν πραγμάτων ἐπιθυμητικάς, ἔτι δὲ φιλοδόξους καὶ θεοπροσπλόκους εὐφυεῖς τε καὶ εὐκινήτους, ζητητικάς τε καὶ εὑρετικάς, εὐεικάστους καὶ ἀστρολογικὰς καὶ μαντικάς· τὰ δὲ δίσωμα ποικίλας, εὐμεταβόλους, δυσκαταλήπτους, κούφας, εὐμεταθέτους, διπλᾶς, ἐρωτικάς, πολυτρόπους, φιλομούσους, ῥαθύμους, εὐπορίστους, μεταμελητικάς· τὰ δὲ στερεὰ δικαίας, ἀκολακεύτους, ἐπιμόνους, βεβαίας, συνετάς, ὑπομονητικάς, φιλοπόνους, σκληράς, ἐγκρατεῖς, μνησικάκους, ἐκβιβαστικάς, ἐριστικάς, φιλοτίμους, στασιώδεις, πλεονεκτικάς, ἀποκρότους, ἀμεταθέτους. Τῶν δὲ σχηματισμῶν αἱ μὲν ἀνατολικαὶ καὶ ὡροσκοπίαι καὶ μάλιστα αἱ ἰδιοπροσωπίαι ἐλευθερίους καὶ ἁπλᾶς καὶ αὐθάδεις καὶ ἰσχυρὰς καὶ εὐφυεῖς καὶ ὀξείας καὶ ἀπαρακαλύπτους τὰς ψυχὰς ἀπεργάζονται· οἱ δὲ ἑῷοι στηριγμοὶ καὶ αἱ μεσουρανήσεις ἐπιλογιστικάς, ἐπιμόνους, μνημονευτικάς, βεβαίας, συνετάς, μεγαλόφρονας, ἀποτελεστικὰς ὧν βούλονται, ἀτρέπτους, ῥωμαλέας, ὠμάς, ἀνεξαπατήτους, κριτικάς, ἐμπράκτους, κολαστικάς, ἐπιστημονικάς· αἱ δὲ προηγήσεις καὶ αἱ δύσεις εὐμεταθέτους, ἀβεβαίους, ἀσθενεῖς, ἀφερεπόνους, ἐμπαθεῖς, ταπεινάς, δειλάς, ἀμφιβόλους, θρασυδείλους, ἀμβλείας, βλακώδεις, δυσκινήτους· οἱ δὲ ἑσπέριοι στηριγμοὶ καὶ αἱ ὑπὸ γῆν μεσουρανήσεις, ἔτι δὲ καὶ ἐφ̓ Ἑρμοῦ καὶ Ἀφροδίτης ἡμέρας μὲν αἱ ἑσπέριαι δύσεις, νυκτὸς δὲ αἱ ἑῷοι, εὐφυεῖς μὲν καὶ φρενήρεις, οὐκ ἄγαν δὲ μνημονικὰς οὐδʼ ἐπιμόχθους καὶ φιλοπόνους, διερευνητικὰς δὲ τῶν ἀποκρύφων καὶ ζητητικὰς τῶν ἀθεωρήτων, οἷον μαγικάς, μυστηριακάς, μετεωρολογικάς, ὀργανικάς, μηχανικάς, θαυματοποιούς, ἀστρολογικάς, φιλοσόφους, οἰωνοσκοπικάς, ὀνειροκριτικὰς καὶ τὰς ὁμοίας. Πρὸς τούτοις δὲ ἐν ἰδίοις μὲν ἢ καὶ οἰκείοις ὄντες τόποις καὶ αἱρήσεσιν οἱ τὴν κυρίαν ἔχοντες τῶν ψυχικῶν, καθʼ ὃν ἐν ἀρχῇ διωρισάμεθα τρόπον, προφανῆ καὶ ἀπαραπόδιστα καὶ αὐθέκαστα καὶ ἐπιτευκτικὰ ποιοῦσι τὰ ἰδιώματα, καὶ μάλισθʼ ὅταν οἱ αὐτοὶ τῶν δύο τόπων ἐπικρατήσωσιν ἅμα, τουτέστι τῷ μὲν τοῦ Ἑρμοῦ ὁπωσδήποτε τυγχάνωσι συνεσχηματισμένοι, τὴν δὲ τῆς σελήνης ἀπόρροιαν ἢ καὶ συναφὴν ἐπέχοντες· μὴ οὕτω δὲ διακείμενοι ἀλλ’ ἐν ἀνοικείοις ὄντες τόποις, τὰ μὲν τῆς ἑαυτῶν φύσεως οἰκεῖα πρὸς τὴν ψυχικὴν ἐνέργειαν ἀνεπίφαντα καὶ ἀμαυρὰ καὶ ἀτελείωτα καὶ ἀπρόκοπα καθιστᾶσι. τὰ δὲ τῆς τῶν ἐπικρατησάντων ἢ καθυπερτερησάντων ἰσχυρά τε καὶ ἐπιβλαβῆ τῶν ὑποκειμένων, ὡς ὅταν οἵ τε διὰ κακοποιῶν οἰκείωσιν ἄδικοι καὶ πονηροί, κρατούντων μὲν αὐτῶν, εὐπροχώρητον ἢ καὶ ἀνεμποδίστον καὶ ἀκίνδυνον καὶ ἐπίδοξον ἔχουσι τὴν πρὸς τὸ κακῶς ἀλλήλους ποιεῖν ὁρμήν· κρατουμένων δὲ ὑπὸ τῆς ἐναντίας αἱρέσεως, κατάφοροι καὶ ἀνεπίτευκτοι καὶ εὐτιμώρητοι γίνονται. οἱ δʼ αὖ πάλιν διὰ τὴν τῶν ἀγαθοποιούντων πρὸς τοὺς εἰρημένους ὅρους συνοικείωσιν ἀγαθοὶ καὶ δίκαιοι, ἀκαθυπερτερήτων μὲν ὄντων, αὐτοί τε χαίρουσι καὶ εὐφημοῦνται ἐπὶ ταῖς τῶν ἄλλων εὐποιΐαις καὶ ὑπὸ μηδενὸς ἀδικούμενοι ἀλλʼ ὀνησιφόρον ἔχοντες τὴν δικαιοσύνην διατελοῦσι· κρατουμένων δὲ ὑπὸ τῶν ἐναντίων ἀνάπαλιν, δἰ αὐτὸ τὸ πρᾶον καὶ φιλάνθρωπον καὶ ἐλεητικὸν καὶ εὐκαταφρόνητοί τε καὶ ἐπίμεμπτοι ἢ καὶ ὑπὸ τῶν πλείστων εὐαδίκητοι τυγχάνουσιν. Ὁ μὲν οὖν καθʼ ὅλου τρόπος τῆς ἠθικῆς ἐπισκέψεως τοιοῦτός τις ἂν εἴη· τὰς δὲ κατὰ μέρος ἀπʼ αὐτῆς τῆς τῶν ἀστέρων φύσεως κατὰ τὴν τοιαύτην κυρίαν ἀποτελουμένας ἰδιοτροπίας ἑξῆς κατὰ τὸ κεφαλαιῶδες ἐπεξελευσόμεθα μέχρι τῆς καθʼ ὁλοσχέρειαν θεωρουμένης συγκράσεως. Ὁ μὲν οὖν τοῦ Κρόνου ἀστὴρ μόνος τὴν οἰκοδεσποτίαν τῆς ψυχῆς λαβὼν καὶ αὐθεντήσας τοῦ τε Ἑρμοῦ καὶ τῆς σελήνης, ἐὰν μὲν ἐνδόξως ἔχῃ πρός τε τὸ κοσμικὸν καὶ τὰ κέντρα, ποιεῖ φιλοσωμάτους, ἰσχυρογνώμονας, βαθύφρονας, αὐστηρούς, μονογνώμονας, ἐπιμόχθους, ἐπιτακτικούς, κολαστικούς, περιουσιαστικούς, φιλοχρημάτους, βιαίους, θησαυριστικούς, φθονερούς. ἐναντίως δὲ καὶ ἀδόξως κείμενος ῥυπαρούς, μικρολόγους, μικροψύχους, ἀδιαφόρους, κακογνώμονας, βασκάνους, δειλούς, ἀνακεχωρηκότας, κακολόγους, φιλερήμους, φιλοθρήνους, ἀναιδεῖς, δεισιδαίμονας, φιλομόχθους, ἀστόργους, ἐπιβουλευτικοὺς τῶν οἰκείων, ἀνευφράντους, μισοσωμάτους. Τῷ δὲ τοῦ Διὸς κατὰ τὸν ἐκκείμενον τρόπον συνοικειωθεὶς ἐπὶ μὲν ἐνδόξων πάλιν διαθέσεων ποιεῖ ἀγαθούς, τιμητικοὺς τῶν πρεσβυτέρων, καθεστῶτας, καλογνώμονας, ἐπικούρους, κριτικούς, φιλοκτήμονας, μεγαλοψύχους, μεταδοτικούς, εὐπροαιρέτους, φιλοικείους, πράους, συνετούς, ἀνεκτικούς, ἐμφιλοσόφους· ἐπὶ δὲ τῶν ἐναντίων ἀπειροκάλους, μανιώδεις, ψοφοδεεῖς, δεισιδαίμονας, ἱεροφοιτῶντας, ἐξαγορευτάς, ὑπόπτους, μισοτέκνους, ἀφίλους, ἐνδομύχους, ἀκρίτους, ἀπίστους, μωροκάκους, ἰώδεις, ὑποκριτικούς, ἀδρανεῖς, ἀφιλοτίμους, μεταμελητικούς, αὐστηρούς, δυσεντεύκτους, δυσπροσίτους, εὐλαβητικούς, εὐήθεις δʼ ὁμοίως καὶ ἀνεξικάκους. Τῷ δὲ τοῦ Ἄρεως συνοικειωθεὶς ἐπὶ μὲν ἐνδόξων διαθέσεων ποιεῖ ἀδιαφόρους, ἐπιπόνους, παρρησιαστικούς, ὀχληρούς, θρασυδείλους, αὐστηροπράξους, ἀνελεήμονας, καταφρονητικούς, τραχεῖς, πολεμικούς, ῥιψοκινδύνους, φιλοθορύβους, δολίους, ἐνεδρευτάς, δυσμηνίτας, ἀδήκτους, ὀχλοκόπους, τυραννικούς, πλεονέκτας, μισοπολίτας, φιλέριδας, μνησικάκους, βαθυπονήρους, δράστας, ἀνυποίστους, σοβαρούς, φορτικούς, καυχηματίας, κακωτάς, ἀδίκους ἀκαταφρονήτους, μισανθρώπους, ἀτρέπτους, ἀμεταθέτους, πολυπράγμονας, εὐαναστρόφους μέντοι καὶ πρακτικοὺς καὶ ἀκαταγωνίστους καὶ ὅλως ἐπιτευκτικούς. ἐπὶ δὲ τῶν ἐναντίων ἅρπαγας, ληστάς, νοθευτάς, κακοπαθεῖς, αἰσχροκερδεῖς, ἀθέους, ἀστόργους, ὑβριστάς, ἐπιβουλευτικούς, κλέπτας, ἐπιόρκους, μιαιφόνους, ἀθεμιτοφάγους, κακουργούς, ἀνδροφόνους, φαρμακευτάς, ἱεροσύλους, ἀσεβεῖς, τυμβορύχους καὶ ὅλως παγκάκους. Τῷ δὲ τῆς Ἀφροδίτης συνοικειωθεὶς ἐπὶ μὲν ἐνδόξων διαθέσεων ποιεῖ μισογυναίους, φιλαρχαίους, φιλερήμους, ἀηδεῖς πρὸς τὰς ἐντεύξεις, ἀφιλοτίμους, μισοκάλους, φθονερούς, αὐστηροὺς πρὸς συνουσίας, ἀσυμπεριφόρους, μονογνώμονας, φοιβαστικούς, θρησκευτάς, μυστηρίων καὶ τελετῶν ἐπιθυμητάς, ἱεροποιούς, ἐνθεαστικούς, θεοπροσπλόκους, σεμνοὺς δὲ καὶ εὐεντρέπτους, αἰδήμονας, ἐμφιλοσόφους, πιστοὺς πρὸς συμβιώσεις, ἐγκρατεῖς, ἐπιλογιστικούς, εὐλαβεῖς, ἀγανακτητάς τε καὶ πρὸς τὰς τῶν γυναικῶν ὑποψίας ζηλοτύπους· ἐπὶ δὲ τῶν ἐναντίων λάγνους, ἀσελγεῖς, αἰσχροποιούς, ἀδιαφόρους καὶ ἀκαθάρτους πρὸς τὰς συνουσίας, ἀνάγνους, ἐπιβουλευτικοὺς θηλυκῶν προσώπων καὶ μάλιστα τῶν οἰκειοτάτων, σαθρούς, παμψόγους, καταφερεῖς, μισοκάλους, μωμητικούς, κακολόγους, μεθύσους, λατρευτικούς, ὑπονοθευτάς, ἀθεμίτους πρὸς τὰς συνελεύσεις, διατιθέντας καὶ διατιθεμένους, οὐ μόνον πρὸς τὰ κατὰ φύσιν ἀλλὰ καὶ τὰ παρὰ φύσιν πρεσβυτέρων καὶ ἀτίμων καὶ παρανόμων καὶ θηριωδῶν μίξεων ἐπιθυμητάς, ἀσεβεῖς, θεῶν καταφρονητικούς, μυστηρίων καὶ ἱερῶν διασυρτικούς, πάμπαν ἀπίστους, διαβολικούς, φαρμακούς, παντοποιούς. Τῷ δὲ τοῦ Ἑρμοῦ συνοικειωθεὶς ἐπὶ μὲν ἐνδόξων διαθέσεων ποιεῖ περιέργους, φιλοπεύστας, νομίμων ζητητικούς, φιλιάτρους, μυστικούς, μετόχους ἀποκρύφων καὶ ἀπορρήτων, τερατουργούς, παραλογιστάς, ἐφημεροβίους, ἐντρεχεῖς, διοικητικοὺς πραγμάτων καὶ ἀγχίφρονας, περιπίκρους καὶ ἀκριβεῖς, νήπτας, φιλόφρονας, φιλοπράκτους, ἐπιτευκτικούς· ἐπὶ δὲ τῶν ἐναντίων ληρώδεις, μνησικάκους, νηλεεῖς ταῖς ψυχαῖς ἐπιμόχθους, μισοϊδίους, φιλοβασάνους, ἀνευφράντους, νυκτερέμβους, ἐνεδρευτάς, προδότας, ἀσυμπαθεῖς, κλέπτας, μαγικούς, φαρμακευτάς, πλαστογράφους, ῥᾳδιουργούς, ἀποτευκτικοὺς καὶ εὐεκπτώτους. Ὁ δὲ τοῦ Διὸς ἀστὴρ μόνος τὴν οἰκοδεσποτίαν τῆς ψυχῆς λαβὼν ἐπὶ μὲν ἐνδόξων διαθέσεων ποιεῖ μεγαλοψύχους, χαριστικούς, θεοσεβεῖς, τιμητικούς, ἀπολαυστικούς, φιλανθρώπους, μεγαλοπρεπεῖς, ἐλευθέρους, δικαίους, μεγαλόφρονας, σεμνούς, ἰδιοπράγμονας, ἐλεήμονας, φιλολόγους, εὐεργετικούς, φιλοστόργους, ἡγεμονικούς· ἐπὶ δὲ τῆς ἐναντίας διαθέσεως τυγχάνων τὰς ὁμοίας μὲν φαντασίας περιποιεῖ ταῖς ψυχαῖς, ἐπὶ τὸ ταπεινότερον μέντοι καὶ ἀνεπιφαντότερον καὶ ἀκριτωτέρον· οἷον ἀντὶ μὲν μεγαλοψυχίας ἀσωτίαν, ἀντὶ δὲ θεοσεβείας δεισιδαιμονίαν, ἀντὶ δὲ αἰδοῦς δειλίαν, ἀντὶ δὲ σεμνότητος οἴησιν, ἀντὶ δὲ φιλανθρωπίας εὐήθειαν, ἀντὶ δὲ φιλοκαλίας φιληδονίαν, ἀντὶ δὲ μεγαλοφροσύνης βλακείαν, ἀντὶ δὲ ἐλευθεριότητος ἀδιαφορίαν, καὶ ὅσα τούτοις παραπλήσια. Τῷ δὲ τοῦ Ἄρεως συνοικειωθεὶς ἐπὶ μὲν ἐνδόξων διαθέσεων ποιεῖ τραχεῖς, μαχίμους, στρατηγικούς, διοικητικούς, κεκινημένους, ἀνυποτάκτους, θερμούς, παραβόλους, πρακτικούς, παρρησιαστικούς, ἐλεγκτικούς, ἀνυστικούς, φιλονείκους, ἀρχικούς, εὐεπιβούλους, ἐπιεικεῖς, ἐπάνδρους, νικητικούς, μεγαλοψύχους δὲ καὶ φιλοτίμους καὶ θυμικοὺς καὶ κριτικοὺς καὶ ἐπιτευκτικούς· ἐπὶ δὲ τῶν ἐναντίων ὑβριστάς, ἀδιαφόρους, ὠμούς, ἀνεξιλάστους, στασιαστάς, ἐριστικούς, μονοτόνους, διαβόλους, οἰηματίας, πλεονέκτας, ἅρπαγας, ταχυμεταβόλους, κούφους, μεταμελητικούς, ἀστάτους, προπετεῖς, ἀπίστους, ἀκρίτους, ἀγνώμονας, ἐκστατικούς, ἐμπράκτους, μεμψιμοίρους, ἀσώτους, ληρώδεις καὶ ὅλως ἀνωμάλους καὶ παρακεκινημένους. Τῷ δὲ τῆς Ἀφροδίτης συνοικειωθεὶς ἐπὶ μὲν ἐνδόξων διαθέσεων ποιεῖ καθαρίους, ἀπολαυστικούς, φιλοκάλους, φιλοτέκνους, φιλοθεώρους, φιλομούσους, ᾠδικούς, φιλοτρόφους, εὐήθεις, εὐεργετικούς, ἐλεητικούς, ἀκάκους, φιλοθέους, ἀσκητάς, φιλαγωνιστάς, φρονίμους, φιλητικούς, ἐπαφροδίτους ἐν τῷ σεμνῷ, λαμπροψύχους, εὐγνώμονας, μεταδοτικούς, φιλογραμμάτους, κριτικούς, συμμέτρους καὶ εὐσχήμονας πρὸς τὰ ἀφροδίσια, φιλοικείους, εὐσεβεῖς, φιλοδικαίους, φιλοτίμους, φιλοδόξους καὶ ὅλως καλούς τε καὶ ἀγαθούς· ἐπὶ δὲ τῶν ἐναντίων τρυφητάς, ἡδυβίους, θηλυψύχους, ὀρχηστικούς, γυναικοθύμους, δαπανηρούς, κακογυναίους, ἐρωτικούς, λάγνους, καταφερεῖς, λοιδόρους, μοιχούς, φιλοκόσμους, ὑπομαλάκους, ῥαθύμους, ἀσώτους, ἐπιμώμους, ἐμπαθεῖς, καλλωπιστάς, γυναικονοήμονας, ἱερῶν ἐγκατόχους, προαγωγικούς, μυστηριακούς, πιστοὺς μέντοι καὶ ἀπονήρους καὶ ἐπιχαρίτους καὶ εὐπροσίτους καὶ εὐδιαγώγους καὶ πρὸς τὰς συμφορὰς ἐλευθεριωτέρους. Τῷ δὲ τοῦ Ἑρμοῦ συνοικειωθεὶς ἐπὶ μὲν ἐνδόξων διαθέσεων ποιεῖ πολυγραμμάτους, φιλολόγους, γεωμέτρας, μαθηματικούς, ποιητικούς, δημηγορικούς, εὐφυεῖς, σωφρονικούς, ἀγαθόφρονας, καλοσυμβούλους, πολιτικούς, εὐεργετικούς, ἐπιτροπικούς, χρηστοήθεις, φιλοδώρους, φιλόχλους, εὐεπηβόλους, ἐπιτευκτικούς, ἡγεμονικούς, εὐσεβεῖς, φιλοθέους, εὐχρηματίστους, φιλοστόργους, φιλοικείους, εὐπαιδεύτους, ἐμφιλοσόφους, ἀξιωματικούς· ἐπὶ δὲ τῶν ἐναντίων εὐήθεις, ληρώδεις, σφαλλομένους, εὐκαταφρονήτους, ἐνθουσιαστικούς, θεοπροσπλόκους, φληνάφους, ὑποπίκρους, προσποιησισόφους, ἀνοήτους, ἀλαζονικούς, ἐπιτηδευτάς, μαγευτικούς, ὑποκεκινημένους, πολυΐστορας δὲ καὶ μνημονικοὺς καὶ διδασκαλικοὺς καὶ καθαρίους ταῖς ἐπιθυμίαις. Ὁ δὲ τοῦ Ἄρεως ἀστὴρ μόνος τὴν οἰκοδεσποτίαν τῆς ψυχῆς λαβὼν ἐπὶ μὲν ἐνδόξου διαθέσεως ποιεῖ γενναίους, ἀρχικούς, θυμικούς, φιλόπλους, πολυτρόπους, σθεναρούς, παραβόλους, ῥιψοκινδύνους, ἀνυποτάκτους, ἀδιαφόρους, μονοτόνους, ὀξεῖς, αὐθάδεις, καταφρονητικούς, τυραννικούς, δράστας, ὀργίλους, ἡγεμονικούς· ἐπὶ δὲ τῆς ἐναντίας ὠμούς, ὑβριστάς, φιλαίμους, φιλοθορύβους, δαπάνους, κραυγαστάς, πλήκτας, προπετεῖς, μεθύσους, ἅρπαγας, κακούργους, ἀνελεήμονας, τεταραγμένους, μανιώδεις, μισοικείους, ἀθέους. Τῷ δὲ τῆς Ἀφροδίτης συνοικειωθεὶς ἐπὶ μὲν ἐνδόξων διαθέσεων ποιεῖ ἐπιχάριτας, εὐδιαγώγους, φιλεταίρους, ἡδυβίους, εὐφροσύνους, παιγνιώδεις, ἀφελεῖς, εὐρύθμους, φιλορχηστάς, ἐρωτικούς, φιλοτέχνους, μιμητικούς, ἀπολαυστικούς, διασκευαστάς, ἐπάνδρους καὶ εὐκαταφόρους μὲν πρὸς τὰς ἀφροδισιακὰς ἁμαρτίας, ἐπιτευκτικοὺς δὲ καὶ εὐπεριστόλους καὶ νουνεχεῖς καὶ δυσελέγκτους καὶ διακριτικούς, ἔτι δὲ νέων ἐπιθυμητικοὺς ἀρρένων τε καὶ θηλειῶν, δαπανηρούς τε καὶ ὀξυθύμους καὶ ζηλοτύπους· ἐπὶ δὲ τῶν ἐναντίων ῥιψοφθάλμους, λάγνους, καταφερεῖς, ἀδιαφόρους, διασύρτας, μοιχικούς, ὑβριστάς, ψεύστας, δολοπλόκους, ὑπονοθευτὰς οἰκείων τε καὶ ἀλλοτρίων, ὀξεῖς ἅμα καὶ προσκορεῖς πρὸς τὰς ἐπιθυμίας, διαφθορέας γυναικῶν καὶ παρθένων, παραβόλους, θερμούς, ἀτάκτους, ἐνεδρευτάς, ἐπιόρκους, εὐεμπτώτους τε καὶ φρενοβλαβεῖς, ἐνίοτε δὲ καὶ ἀσώτους, φιλοκόσμους καὶ θρασεῖς καὶ διατιθεμένους καὶ ἀσελγαίνοντας. Τῷ δὲ τοῦ Ἑρμοῦ συνοικειωθεὶς ἐπὶ μὲν ἐνδόξων διαθέσεων ποιεῖ στρατηγικούς, δεινούς, δράστας, εὐκινήτους, ἀκαταφρονήτους, πολυτρόπους, εὑρετικούς, σοφιστάς, ἐπιπόνους, πανούργους, προγλώσσους, ἐπιθετικούς, δολίους, ἀστάτους, μεθοδευτάς, κακοτέχνους, ὀξύφρονας, ἐξαπατητάς, ὑποκριτικούς, ἐνεδρευτάς, κακοτρόπους, πολυπράγμονας, φιλοπονήρους, ἐπιτευκτικοὺς δʼ ἄλλως καὶ πρὸς τοὺς ὁμοίους εὐσυνθέτους καὶ εὐσυνδεξιάστους, καὶ ὅλως ἐχθρῶν μὲν βλαπτικούς, φίλων δὲ εὐποιητικούς· ἐπὶ δὲ τῶν ἐναντίων δαπανηρούς, πλεονέκτας, ὠμούς, παραβόλους, τολμηρούς, μεταμελητικούς, ἐμπαράκτους, παρακεκινημένους, ψεύστας, κλέπτας, ἀθέους, ἐπιόρκους, ἐπιθέτας, στασιαστάς, ἐμπρηστάς, θεατροκόπους, ἐφυβρίστους, ληστρικούς, τοιχωρύχους, μιαιφόνους, πλαστογράφους, ῥᾳδιουργούς, γόητας, μάγους, φαρμακούς, ἀνδροφόνους. Ὁ δὲ τῆς Ἀφροδίτης μόνος τὴν οἰκοδεσποτίαν τῆς ψυχῆς λαβὼν ἐπὶ μὲν ἐνδόξου διαθέσεως ποιεῖ προσηνεῖς, ἀγαθούς, τρυφητάς, λογίους, καθαρίους, εὐφροσύνους, φιλορχηστάς, καλοζήλους, μισοπονήρους, φιλοτέχνους, φιλοθεωτάτους, εὐσχήμονας, εὐεκτικούς, εὐονείρους, φιλοστόργους, εὐεργετικούς, ἐλεήμονας, σικχούς, εὐσυναλλάκτους, ἐπιτευκτικοὺς καὶ ὅλως ἐπαφροδίτους· ἐπὶ δὲ τῆς ἐναντίας ῥαθύμους, ἐρωτικούς, τεθηλυσμένους, γυναικώδεις, ἀτόλμους, ἀδιαφόρους, καταφερεῖς, ἐπιψόγους, ἀνεπιφάντους, ἐπονειδίστους. Τῷ δὲ τοῦ Ἑρμοῦ συνοικειωθεὶς ἐπὶ μὲν ἐνδόξων διαθέσεων ποιεῖ φιλοτέχνους, ἐμφιλοσόφους, ἐπιστημονικούς, εὐφυεῖς, ποιητικούς, φιλομούσους, φιλοκάλους, χρηστοήθεις, ἀπολαυστικούς, τρυφεροδιαίτους, εὐφροσύνους, φιλοφίλους, εὐσεβεῖς, συνετούς, πολυμηχάνους, διανοητικούς, εὐεπιβόλους, κατορθωτικούς, ταχυμαθεῖς, αὐτοδιδάκτους, ζηλωτὰς τῶν ἀρίστων, μιμητὰς τῶν καλῶν, εὐστόμους καὶ ἐπιχάριτας τῷ λόγῳ, ἐρασμίους, εὐαρμόστους τοῖς ἤθεσι, σπουδαίους, φιλάθλους, ὀρθούς, κριτικούς, μεγαλόφρονας, τῶν δὲ ἀφροδισίων πρὸς μὲν τὰ γυναικεῖα φυλακτικούς, πρὸς δὲ τὰ παιδικὰ μᾶλλον κεκινημένους καὶ ζηλοτύπους· ἐπὶ δὲ τῆς ἐναντίας ἐπιθέτας, πολυμηχάνους, κακοστόμους, ἀλλοπροσάλλους, κακογνώμονας, ἐξαπατητάς, κυκητάς, ψεύστας, διαβόλους, ἐπιόρκους, βαθυπονήρους, ἐπιβουλευτικούς, ἀσυνθέτους, ἀδεξιάστους, νοθευτάς, γυναικῶν διαφθορέας καὶ παίδων, ἔτι δὲ καλλωπιστάς, ὑπομαλάκους, ἐπιψόγους, κακοφήμους, πολυθρυλήτους, παντοπράξους, καὶ ἐνίοτε μὲν ἐπὶ διαφθορᾷ τὰ τοιαῦτα ὑποκρινομένους, ἐνίοτε δὲ καὶ ταῖς ἀληθείαις, διατιθεμένους τε καὶ αἰσχροποιοῦντας καὶ ποικίλοις πάθεσιν ὑβριζομένους. Ὁ δὲ τοῦ Ἑρμοῦ ἀστὴρ μόνος τὴν οἰκοδεσποτίαν τῆς ψυχῆς λαβὼν ἐπὶ μὲν ἐνδόξου διαθέσεως ποιεῖ τοὺς γεννωμένους συνετούς, ἀγχίνους, νοήμονας, πολυΐστορας, εὑρετικούς, ἐμπείρους, λογιστικούς, φυσιολόγους, θεωρητικούς, εὐφυεῖς, ζηλωτικούς, εὐεργετικούς, ἐπιλογιστικούς, εὐστόχους, μαθηματικούς, μυστηριακούς, ἐπιτευκτικούς· ἐπὶ δὲ τῆς ἐναντίας πανούργους, προπετεῖς, ἐπιλήσμονας, ὁρμηματίας, κούφους, εὐμεταβόλους, μεταμελητικούς, μωροκάκους, ἄφρονας, ἁμαρτώλους, ψεύστας, ἀδιαφόρους, ἀστάτους, ἀπίστους, πλεονέκτας, ἀδίκους καὶ ὅλως σφαλερούς τε τῇ διανοίᾳ καὶ καταφόρους τοῖς ἁμαρτήμασι. Τούτων δὲ οὕτως ἐχόντων συμβάλλεται μέντοι καὶ αὐτὴ ἡ τῆς σελήνης κατάστασις, ἐπειδήπερ ἐν μὲν τοῖς ἐπικαμπίοις τυγχάνουσα τοῦ τε νοτίου καὶ τοῦ βορείου πέρατος συνεργεῖ τοῖς ψυχικοῖς ἰδιώμασιν ἐπὶ τὸ πολυτροπώτερον καὶ τὸ πολυμηχανώτερον καὶ εὐμεταβολώτερον· ἐπὶ δὲ τῶν συνδέσμων ἐπὶ τὸ ὀξύτερον καὶ πρακτικώτερον καὶ εὐκινητότερον· ἔτι δὲ ἐν μὲν ταῖς ἀνατολαῖς καὶ ταῖς τῶν φωτῶν αὐξήσεσιν ἐπὶ τὸ εὐφυέστερον καὶ προφανέστερον καὶ βεβαιότερον καὶ παρρησιαστικώτερον· ἐν δὲ ταῖς μειώσεσι τῶν φωτῶν ἢ ταῖς κρύψεσιν ἐπὶ τὸ νωχελέστερον καὶ ἀμβλύτερον καὶ μεταμελητικώτερον καὶ εὐλαβέστερον καὶ ἀνεπιφανέστερον. Συμβάλλεται δέ πως καὶ ὁ ἥλιος συνοικειωθεὶς τῷ τῆς ψυχικῆς κράσεως οἰκοδεσποτήσαντι, κατὰ μὲν τὸ ἔνδοξον πάλιν τῆς διαθέσεως ἐπὶ τὸ δικαιότερον καὶ ἀνυστικώτερον καὶ τιμητικώτερον καὶ σεμνότερον καὶ θεοσεβέστερον· κατὰ δὲ τὸ ἐναντίον καὶ ἀνοίκειον ἐπὶ τὸ ταπεινότερον καὶ ἐπιπονώτερον καὶ ἀσημότερον καὶ ὠμότερον καὶ μονογνωμονέστερον καὶ αὐστηρότερον καὶ δυσδιαγωγότερον καὶ ὅλως ἐπὶ τὸ δυσκατορθώτερον.

Of the quality of the soul. Such, then, would be the pattern of the inquiry concerning bodily affections. Of the qualities of the soul, those that concern the rational and intellectual part are grasped through the condition of the star of Mercury observed in each case; those that concern the sensory and irrational part, from the more corporeal of the luminaries, that is, the Moon, and from the planets configured with her separations or applications. But since the class of the soul's impulses is most varied, we would reasonably make this inquiry too not simply or at random, but through many and varied observations. For the differences of the signs that contain Mercury and the Moon, or the planets that have taken dominance over them, can contribute much to the peculiarities of the soul; so can the aspects to the Sun and to the angles of the planets that bear on the kind in question; and so, further, can the particular character, belonging to the very nature of each of the planets, with respect to the movements of the soul. Of the signs, then, in general, the tropical signs make souls more popular, desirous of dealings with the crowd and of political affairs, and further fond of glory and devoted to the gods, gifted and quick, given to inquiry and invention, good at conjecture, astrological and prophetic; the bicorporeal signs make them varied, changeable, hard to grasp, light, easily shifted, double, amorous, versatile, music-loving, easy-going, resourceful, prone to regret; the solid signs make them just, unflattering, persevering, steady, intelligent, patient, industrious, hard, self-controlled, vindictive, insistent, contentious, ambitious, factious, grasping, harsh, unchangeable. Of the configurations, the oriental positions and those at the ascendant, and above all those in proper face, produce souls that are free, simple, self-willed, strong, gifted, keen and open; morning stations and culminations produce souls that are deliberate, persevering, retentive, steady, intelligent, high-minded, able to carry out what they wish, unswerving, robust, cruel, not to be deceived, discerning, practical, punitive, scientific; retrogradations and settings produce souls that are changeable, unstable, weak, unable to endure toil, swayed by passion, base, cowardly, irresolute, rash yet timid, dull, stupid, sluggish; evening stations and culminations beneath the earth, and further, in the case of Mercury and Venus, evening settings by day and morning settings by night, produce souls that are gifted and sensible, but not very retentive, nor laborious and industrious, searchers into hidden things and inquirers into things unseen, such as those given to magic, the mysteries, the study of the heavens, instruments, mechanics, wonder-working, astrology, philosophy, augury, the interpretation of dreams, and the like. Besides these, when the planets that hold authority over the soul, in the way we defined at the beginning, are in their own or kindred places and sects, they make the traits evident, unimpeded, straightforward and successful, and especially when the same planets dominate both places together, that is, when they are configured in any way with Mercury and hold the separation or application of the Moon. But when they are not so disposed and are in alien places, they make the traits proper to their own nature, as regards the activity of the soul, inconspicuous, dim, unfinished and unprogressing, and those of the nature of the planets that have dominated or overcome them strong and harmful to the persons concerned. So, for instance, those who are unjust and wicked through affinity with the malefics, when these are in control, have an impulse to do one another harm that goes forward easily, unhindered, without danger and with renown; but when these are controlled by the opposite sect, they become prone to fall, unsuccessful and easily punished. And again, those who are good and just through the affinity of the benefics with the limits mentioned, when these are not overcome, both rejoice themselves and are well spoken of for their good deeds to others, and, wronged by no one, they continue with a justice that brings them profit; but when these are conversely controlled by their opposites, through that very gentleness, kindness and compassion they turn out to be easily despised and blamed, or even easily wronged by most people. Such, then, would be the general method of the inquiry into character. The particular traits produced by the very nature of the planets under such dominion we shall go through next, in summary, as far as the combination viewed in broad outline. Saturn, then, if he alone takes the rulership of the soul and has mastery of Mercury and the Moon, and if he is in an honourable position with respect to the cosmos and the angles, makes people fond of the body, strong-willed, deep-thinking, austere, single-minded, laborious, commanding, punitive, possessive, money-loving, violent, hoarding, envious; but placed in the contrary way and without honour, squalid, petty, mean-spirited, indifferent, ill-minded, malicious, cowardly, withdrawn, evil-speaking, fond of solitude, fond of lamentation, shameless, superstitious, fond of hardship, without affection, plotting against their own kin, joyless, hating the body. Allied with Jupiter in the manner set out, in honourable dispositions again he makes them good, respectful to elders, sedate, right-minded, helpful, judicious, fond of possessions, great-souled, generous, well-intentioned, fond of their kin, mild, intelligent, patient, philosophical; in the contrary dispositions, vulgar, mad, startled at every noise, superstitious, haunters of temples, public confessors, suspicious, child-hating, friendless, reclusive, undiscerning, faithless, foolishly malicious, venomous, hypocritical, ineffectual, unambitious, prone to regret, austere, hard to deal with, hard to approach, cautious, and yet also simple and forbearing. Allied with Mars, in honourable dispositions he makes them indifferent, toiling, outspoken, troublesome, rash yet timid, harsh in action, pitiless, contemptuous, rough, warlike, reckless, fond of tumult, deceitful, lurking in ambush, slow to give up anger, thick-skinned, mob-flatterers, tyrannical, grasping, haters of their fellow citizens, quarrelsome, vindictive, deeply wicked, men of action, unbearable, haughty, vulgar, boastful, injurious, unjust, not to be despised, misanthropic, unswerving, unchangeable, meddlesome, but adroit, practical, unconquerable and in general successful; in the contrary dispositions, rapacious, robbers, seducers, ill-faring, greedy for base gain, godless, without affection, insolent, plotting, thieves, perjurers, bloodstained, eaters of forbidden food, evildoers, murderers, poisoners, temple-robbers, impious, grave-robbers, and in general wholly wicked. Allied with Venus, in honourable dispositions he makes them woman-haters, lovers of antiquity, fond of solitude, disagreeable to meet, unambitious, haters of beauty, envious, austere in intercourse, unsociable, single-minded, prophetic, devotees of cult, desirous of mysteries and initiations, performers of sacred rites, given to divine inspiration, attached to the gods, but dignified and modest, reverent, philosophical, faithful in marriage, self-controlled, deliberate, cautious, quick to indignation, and jealous in their suspicions of women; in the contrary dispositions, lustful, licentious, doers of shameful acts, indifferent and impure in sexual intercourse, unchaste, plotters against women and especially their nearest kin, unsound, thoroughly blameworthy, prone to lust, haters of beauty, fault-finding, evil-speaking, drunkards, servile, secret seducers, lawless in their unions, both active and passive, desirous not only of natural but also of unnatural intercourse, and of unions with older persons, and of dishonourable, lawless and bestial unions, impious, contemptuous of the gods, mockers of mysteries and sacred things, utterly faithless, slanderers, sorcerers, ready for anything. Allied with Mercury, in honourable dispositions he makes them curious, eager to learn, inquirers into customs, fond of medicine, mystical, sharers in hidden and secret things, wonder-workers, deceivers, living from day to day, adroit, managers of affairs and shrewd, very sharp and exact, sober, kindly, fond of activity, successful; in the contrary dispositions, silly, vindictive, pitiless, troubled in their souls, haters of their own, fond of torment, joyless, night-wanderers, lurking in ambush, traitors, unsympathetic, thieves, magicians, poisoners, forgers, knaves, unsuccessful and easily overthrown. Jupiter, if he alone takes the rulership of the soul, in honourable dispositions makes people great-souled, generous, god-fearing, respectful, enjoying life, humane, magnificent, liberal, just, high-minded, dignified, minding their own affairs, merciful, fond of learning, beneficent, affectionate, fit to lead; but in the contrary disposition he gives the souls similar appearances, though lower, less conspicuous and less discerning: for instance, instead of greatness of soul, prodigality; instead of piety, superstition; instead of modesty, cowardice; instead of dignity, conceit; instead of humanity, simple-mindedness; instead of love of beauty, love of pleasure; instead of high-mindedness, stupidity; instead of liberality, indifference; and whatever is like these. Allied with Mars, in honourable dispositions he makes them rough, combative, fit for command, good administrators, excitable, unruly, hot, reckless, practical, outspoken, given to rebuke, effective, contentious, commanding, ready with schemes, reasonable, manly, victorious, and yet great-souled, ambitious, spirited, judicious and successful; in the contrary dispositions, insolent, indifferent, cruel, implacable, seditious, contentious, obstinate, slanderous, conceited, grasping, rapacious, quick to change, light-minded, prone to regret, unstable, precipitate, faithless, undiscerning, senseless, out of their minds, active, complaining of their lot, prodigal, silly, and in general erratic and deranged. Allied with Venus, in honourable dispositions he makes them neat, enjoying life, lovers of beauty, fond of children, fond of spectacles, music-loving, fond of song, fond of nurturing, simple, beneficent, compassionate, guileless, god-loving, given to training, fond of contests, prudent, affectionate, charming with dignity, splendid of soul, kindly, generous, fond of letters, judicious, moderate and decorous in love, fond of their kin, pious, lovers of justice, ambitious, fond of glory, and in general fine and good; in the contrary dispositions, luxurious, living for pleasure, effeminate in soul, given to dancing, womanish in temper, extravagant, unlucky with women, amorous, lustful, prone to lust, abusive, adulterers, fond of finery, rather soft, easy-going, prodigal, blameworthy, swayed by passion, dandies, womanish in mind, possessed in temples, procurers, given to mysteries, yet faithful and without malice, charming, approachable, easy to live with, and rather free in bearing misfortunes. Allied with Mercury, in honourable dispositions he makes them learned, fond of letters, geometers, mathematicians, poets, public speakers, gifted, temperate, right-minded, good counsellors, statesmen, beneficent, fit to be stewards, of good character, generous with gifts, fond of crowds, apt, successful, fit to lead, pious, god-loving, good at business, affectionate, fond of their kin, well educated, philosophical, holders of high office; in the contrary dispositions, simple-minded, silly, prone to error, easily despised, given to enthusiasm, attached to the gods, babblers, somewhat bitter, pretenders to wisdom, foolish, boastful, affected, practisers of magic, somewhat deranged, but very learned, of good memory, good at teaching and pure in their desires. Mars, if he alone takes the rulership of the soul, in honourable disposition makes people noble, commanding, spirited, fond of arms, versatile, vigorous, reckless, daring, unruly, indifferent, obstinate, keen, self-willed, contemptuous, tyrannical, men of action, irascible, fit to lead; in the contrary disposition, cruel, insolent, bloodthirsty, fond of tumult, wasteful, shouters, brawlers, precipitate, drunkards, rapacious, evildoers, pitiless, disordered, mad, haters of their own kin, godless. Allied with Venus, in honourable dispositions he makes them charming, easy to live with, fond of companions, living for pleasure, cheerful, playful, simple, graceful, fond of dancing, amorous, lovers of the arts, good mimics, enjoying life, showmen, manly, and readily inclined to sexual misdeeds but successful in them, good at concealment, sensible, hard to convict and discerning, and further desirous of the young, both male and female, extravagant, quick-tempered and jealous; in the contrary dispositions, with roving eyes, lustful, prone to lust, indifferent, mockers, adulterous, insolent, liars, weavers of wiles, secret seducers of their own households and of others', keen and at the same time quickly sated in their desires, corrupters of women and maidens, reckless, hot, disorderly, lurking in ambush, perjurers, easily falling and deranged, and sometimes also prodigal, fond of finery, bold, submitting to others and licentious. Allied with Mercury, in honourable dispositions he makes them fit for command, clever, men of action, quick, not to be despised, versatile, inventive, sophists, laborious, unscrupulous, glib, aggressive, deceitful, unstable, tricksters, practising evil arts, sharp-witted, deceivers, hypocrites, lurking in ambush, of bad ways, meddlesome, fond of wickedness, but otherwise successful, and among their own kind easy to make compacts and pledges with, and in general harmful to enemies and beneficent to friends; in the contrary dispositions, extravagant, grasping, cruel, reckless, daring, prone to regret, erratic, deranged, liars, thieves, godless, perjurers, assailants, seditious, arsonists, theatre-rowdies, outrageous, brigands, housebreakers, bloodstained, forgers, knaves, wizards, magicians, sorcerers, murderers. Venus, if she alone takes the rulership of the soul, in honourable disposition makes people gentle, good, luxurious, eloquent, neat, cheerful, fond of dancing, zealous for what is fine, haters of wickedness, lovers of the arts, most devoted to the gods, decorous, healthy, having good dreams, affectionate, beneficent, merciful, fastidious, easily reconciled, successful, and in general charming; in the contrary disposition, easy-going, amorous, effeminate, womanish, timid, indifferent, prone to lust, blameworthy, obscure, disgraceful. Allied with Mercury, in honourable dispositions she makes them lovers of the arts, philosophical, scientific, gifted, poetic, music-loving, lovers of beauty, of good character, enjoying life, living delicately, cheerful, fond of their friends, pious, intelligent, resourceful, thoughtful, apt, successful, quick to learn, self-taught, emulators of the best, imitators of the fine, fair-spoken and charming in speech, lovable, harmonious in character, earnest, fond of athletics, upright, judicious, high-minded, and in love guarded as regards women but more stirred by, and jealous over, boys; in the contrary disposition, assailants, scheming, foul-mouthed, fickle, ill-minded, deceivers, troublemakers, liars, slanderers, perjurers, deeply wicked, treacherous, faithless to compacts, faithless to pledges, seducers, corrupters of women and of boys, and further dandies, rather soft, blameworthy, of ill repute, notorious, ready for any deed, and sometimes feigning such things in order to corrupt, but sometimes in truth too, submitting to others, doing shameful things and suffering outrage in various passions. Mercury, if he alone takes the rulership of the soul, in honourable disposition makes the natives intelligent, shrewd, sensible, very learned, inventive, experienced, good at reasoning, students of nature, contemplative, gifted, emulous, beneficent, deliberate, good at hitting the mark, mathematicians, mystical, successful; in the contrary disposition, unscrupulous, precipitate, forgetful, impulsive, light-minded, changeable, prone to regret, foolishly malicious, senseless, erring, liars, indifferent, unstable, faithless, grasping, unjust, and in general unsound in thought and prone to faults. This being so, the state of the Moon herself also contributes: when she is at the bends of her southern and northern limits, she assists the traits of the soul toward greater versatility, resourcefulness and changeability; at the nodes, toward greater keenness, practicality and mobility; further, at her risings and in the waxings of her light, toward greater giftedness, conspicuousness, steadiness and outspokenness; in the wanings of her light or her occultations, toward greater sluggishness, dullness, regret, caution and obscurity. The Sun too contributes something when allied with the planet that has ruled the temperament of the soul: in an honourable disposition, again, toward greater justice, effectiveness, respect, dignity and piety; in the contrary and alien one, toward greater lowliness, toil, obscurity, cruelty, stubbornness, austerity and difficulty of manner, and in general toward greater difficulty of success.