Aw1 Extract
Aw1 Extract
ii
CONTENTS
iii
INTRODUCTION
I am pleased to present Astrology of the World I: The Ptolemaic Inheritance
(AW1), the first in a three-volume series on traditional mundane astrology. It
will be followed AW2, on ingress charts, conjunctional theory, and astrological theories of history, and AW3, a translation of Ab Mashars Book of
Religions and Dynasties from the Latin edition by Burnett and Yamamotoalso
known as On the Great Conjunctions. In this Introduction I will give a general
overview of the book and Ptolemys methods. Detailed introductions will
precede each of the books four Parts, with shorter introductions in each of
the Sections which contain the translated texts. With these three volumes, my
Essential Medieval Astrology series (see Appendix A) will come to a close, followed by a Greek and Latin Hellenistic series, an Arabic series, and later
Medieval, Renaissance, and early Modern series.
The present works on mundane astrology are primarily horoscopic: that is,
based on charts cast for a specific time and with an Ascendant. Thus, we will
deal hardly at all with older omen-based astrology, apart from some lore on
comets and, in AW2, time-lord theories of history that are not at all (or hardly) based on specific charts. I have given this volume the subtitle The Ptolemaic
Inheritance, because most of our textsmost of which were written in Arabic
even if later translated and redacted into Latin1draw directly or indirectly
on Book II of Ptolemys Tetrabiblos, which itself is on mundane techniques.
Some of the authors in the series speak about relating individuals nativities
to mundane charts, but for the most part they deal only with astrological
phenomena which are present for the whole world: especially New/Full
Moons and eclipses. Indeed, one challenge for mundane astrology is to make
its judgments specific to a particular region or topic, and this is especially true
for weather prediction. Let us first look briefly at the four Parts of the book,
and then turn to Ptolemy and other topics.
I have translated many of the texts from Latin, but others I have translated directly from
Arabic (or from the Latin, with corrections based on separate Arabic manuscripts). I am
grateful to the Urania Trust for a generous grant which allowed me to study Arabic more
deeply at the University of Minnesota in 2012.
INTRODUCTION
INTRODUCTION
nomena actually matter in mundane astrology (5-6): for Ptolemy, these include the visible eclipses of the Sun and Moon, lunar phases (especially those
immediately preceding solar ingresses), and planetary phases and stations,
particularly those of the superior planets. Later on, he will also include comets and other omens (II.9, II.13).3
So while Ptolemy does want to track ongoing transits and phases of various kinds, his mundane techniques rest on two types of charts: New/Full
Moons (and the stages of the lunar month called the centers of the Moon,
see Section I.1), and visible eclipses of the Sun and Moon. In each case he
notes the signs involved, the rulers of those signs (see especially Section
III.2), and the types of beings and areas of the earth affected (Sections I.2,
III.2). In Sections I.2, III.2, and IV.2, I will go through Ptolemys interpretive
steps. But the reader should keep in mind that later astrologers went beyond
Ptolemy in their interpretations: as an example, Ptolemy pays little attention
to the Ascendant and its lord, but these take center stage in later authors.
Editorial conventions in this book
In putting together this set of translations, I have divided the book up in
certain ways, and have also added details to the texts themselves. At the
purely editorial level, I have divided it into four Parts, each of which is devoted to a different area of mundane astrology: weather, prices, eclipses and
comets, and chorography. But within each Part is a variety of Sections: the first
Section contains my own introduction, the second Ptolemys approach (except for Part II, since Ptolemy has no doctrine of prices), with the rest of the
Sections being devoted to other authors.
In addition, since 2012 I have decided to start adding sentence numbers
to my translations. This is especially useful for translators comparing texts in
different languages, but I think it will also be helpful for readers who are
looking for precise references. In the text itself I indicate the sentence with a
boldface number, such as: 5 And if Mars were in the seventh. When citing
a certain sentence in a footnote or in one of my introductions, I follow the
usual reference with the boldface number. For instance, if something is
found in the fifth sentence of Chapter II.3 of the Tetrabiblos, I will write: Tet.
II.3, 5. In a few cases it was important to indicate which language a sentence
came from, such as when a text in multiple languages has a paragraph that
3
130
Burnetts Umar and the Tehran al-Kind only have the meeting or conjunction, but
Hugo agrees with the Latin al-Rijl.
3 I have put this last part in parentheses, because they are not explicitly stated in Umars
Arabic but are obviously relevant in what follows.
4 I am reading with al-Rijl here, who agrees with the Tehran al-Kind On Rains (kasara, it
breaks). Burnett reads kathrah, abundance. But this does not make astrological sense,
and throws off the parallels with Mars below. Because Saturn naturally signifies cold, he
should diminish heat and increase cold.
5 Burnetts Umar makes this the angles of the Ascendant itself, not its lord; but the Tehran al-Kind and Hugo affirm it is the lord of the Ascendant, which makes more
astrological sense: for Umar has already said the angles of the Ascendant will be powerful
in their signification.
6 Reading with the Tehran al-Kind and Hugo; Burnetts Umar has the cold increasing,
not decreasing.
2
132
Temperiei.
This sentence differs greatly among the authors. The Tehran al-Kind says to consult
the Lot with these indications; Hugo says that this Lots testimonies resemble the
significators mentioned above; Burnetts Umar says to consult the Lot and the partners
of these indicators. To my mind, al-Rijls reading here is the clearest and most natural.
16 Reading with Burnetts Umar and the Tehran al-Kind for al-Rijls their lords.
17 Burnetts Umar reads, subtract.
14
15
What follows is a later interpolation, which corresponds to DMT Ch. 7:L 6-9 (lines
labeled as such here). Umar was dead by the time Ab Mashars astrological career was
getting underway, so Umar could not have written this himself.
19 Adding based on the Arabic. According to Bos and Burnett, this Lot is the second of
those listed in Ab Mashars Kitab al-Sirr (Book of the Secret). See my list of Lots of
rain and wind in Section I.1.
20 That is, according to the typical weather patterns it suggests.
21 Burnett continues the line numbering from the previous chapter, even though the Arabic clearly labels this as a new one.
22 Or rather, once he enters 20 exactly (Ar., to the minute), because then he will be in
the first minute of that degree.
23 That is, moving quickly.
18
286
13 However, in other matters besides wheat and barley, you should look
at the manager of the year, to see if it were made fortunate; look even to see
in what kind of sign it is, and what the essence of that same sign is. 14 Which
if it were of the essence of fire, this will be in silver and gold, and in everything which is worked through fire. 15 Which if it were in the earthy ones,
this will be in earthy things. 16 If however it were in a sign of air, then this
will be in animate things: look at the place of that same sign from the Ascendant, and speak about that. 17 Look to see if it were in watery signs: this
will be in animals of the water, and in everything which comes from out of it.
18 However, all of these [are] places in which there will be every burden of
the yield. 19 If however [the lord of the year] were in Aries or its triplicity, it
will be in the direction of the east; if in Taurus or its triplicity, in the direction
of the south; if however in Gemini or its triplicity, it will be in the west; but if
in Cancer or its triplicity, it will be in the north.
20 Consider the market value of the yield when the Sun has entered the
first minute of Aries or the signs in which the exaltations of the planets are
(which are the movable ones). 21 Now, the dismounting of the Sun onto the
first minute of Aries is stronger and more lofty than all of his [other] dismountings in the beginnings of the movable signs, and more lofty than his
dismountings at the beginnings of each sign. 22 Know this secret in market
value, and do not pass over it, and do not look at [anything] else. 23 And if
you wanted to have the knowledge of some thing by name, look at the planetary significator of that thing, and of the market value of that thing, [and] in
what kind of sign it is; and look at what [illegible/incoherent] to that sign and to
that planet. 24 And I have already made [illegible] to you in this book on the
natures of the signs. 25 Therefore, know and work through that, and you will
discover [it], if God wills.
347
Ar. al-kawn.
For example, if the eclipse were in a fiery sign (which indicates the east), but in the western quadrant, then one would have to see if there are any special indications for one or
the other. William Lillys approach to this may be found in Christian Astrology II, pp. 36465, 391, and 393.
4 Ar. f, which can also mean through, throughout.
2
3
348
[17] For Aries is in charge of all hairy things and four-footed things, but
to Leo belong what has claws,5 and to Sagittarius belongs what has hooves,
and a share of the horse, and its liveliness.6 [18] But in Taurus and its trigon,
it is harmful to young boys and fruits and trees and vegetation and sheep,
and it is like a scarcity of rain and planting. And cows belong to Taurus, [19]
and to Virgo the plants and food, and it is without rain in it.7 [20] And to
Capricorn are goats and everything which is sown at high cost,8 and vegetation. [21] But in Gemini and its triplicity, it is death and killing in men and
birds, and the disaster of beasts, and the tyranny9 of the winds; for Gemini
belongs to kings and majesty, [22] and Libra belongs to the pious, and trade.
[23] And Aquarius belongs to the lowest part of [society]. [24] But in Cancer
and its trigon, it is dangerous enough for waters and aquatic things, for Cancer belongs to everything which descends from heaven, and Scorpio to every
water which is flowing, and Pisces to every water which is stagnant.10
[25] Erect the Ascendant of the middle of the eclipse, and look at the lord
of the sign of the eclipse: how is its place [from its own house]11 and what is
its condition relative to the lord of the Ascendant of the eclipse, and what
does it have from the lord of the Ascendant of the year and [from] the significator of kings, and how do the infortunes and fortunes look at it? [26]
And if it looked at the eclipse in [the time of] the eclipse, and it was made
unfortunate from an aspect to the infortunes, then what it indicated increases
and intensifies. [27] And the strongest thing for that is if the lord of the
house of the eclipse were the significator of kings: and if it was that, and the
infortunes are aspecting it, [there is] injustice upon the king when the Sun
reaches the Midheaven of the eclipse. And12 if it were the lord of the year,
there is injustice upon the citizens when the Sun reaches the Ascendant of
the eclipse.
In a later sentence, Sahl adds that an eclipse of the Sun in Leo has indications for kings.
Ar. wa-sharh.
7 Reading yuqiu.
8 Reading f al-ghal.
9 Reading fiasf for fiasf (tyrant).
10 Pisces and Scorpio should be reversed: Scorpio should rule stagnant water, and Pisces
flowing water.
11 Adding with Beatty.
12 Adding this sentence from Vatican.
5
6
384
Bonatti (IV.10) does just such a thing, even going so far as saying how much
territory is covered by each bound.
Triplicities. Both Ptolemy and ibn Labban employ a method of assigning
the triplicities to regions of the known world, which Ptolemy then uses as a
template to describe the characteristics of the people falling under them.
Ptolemys scheme is rather complicated and requires some explanation, while
ibn Labban changes the attributions without explanation. Of course, such
schemes could not account for most of the southern hemisphere, extreme
east Asia, and the Americas.
Others. Finally, there are several other methods mentioned in our texts.
The first is a way of counting the number of cities in each clime based on the
number of minutes in the zodiacal circle: this is described briefly by al-Rijl
who quotes Hermes (Section IV.4, in his Ch. VIII.34), and by Mshallh
(IV.9). After that are a few schemes in al-Brn (IV.6) which I do not discuss, but the reader is invited to investigate them: various divisions into three
parts justified by legends (attributed to a King Fardn or Afrdn, Noah, and
the Greeks), the seven kishwart of the Persians (attributed to Hermes), and a
nine-fold division attributed to the Indians.4
The seven climes5
A clime is a line of geographical latitude, but defined in terms of how
many hours of daylight there are on the longest day of the year. Since daylight is a function of ones latitude, all positions in the same hemisphere with
the same amount of daylight will share the same clime and latitude. The
clime can be expressed as a ratio between the longest and shortest hours, as
follows: suppose that a city has 14 hours of daylight on the summer solstice
(the longest day). Since there are only 24 hours in a day, this means that there
are 10 hours of night. And contrariwise, on the winters solstice (the shortest
day), there will be 10 hours of daylight and 14 of night. So, the latitude of the
city can be expressed as the ratio of longest to shortest, or 14:10 (by reduction, 7:5). Any place with this ratio will be on the same clime, provided it is in
the same hemisphere: ancient astrologers knew only of the northern hemisphere, so they did not formally define the climes for the southern one, and
certainly did not list any cities for it in their tables.
4
5
For details, see al-Brn 1934, 240, and Kennedy (1973), pp. 73-74.
In this section I am indebted to Neugebauer 1987, pp. 4-6.
385
386
Q 0^
K
L
387
the signs at the latitude or clime of Babylon. Following are both systems,8
along with the modern trigonometric values (for the latitude 32 32 N):9
System A System B Modern
A/L
20
21
20.47
B /K
24
24
23.81
C /J
28
27
29.66
D /I
32
33
34.70
E /H
36
36
36.01
F /G
40
39
35.35
Figure 63: Ascensional times for Babylon
Based on the descriptions above, we can figure out the longest hours of
daylight for Babylon. Add together the ascensional times for the six signs
Cancer through Sagittarius, and divide by 15:
System A and B: 216 / 15 = 14.40 hours
Modern: 212.12 / 15 = 14.14 hours
The modern calculations give Babylon slightly longer daylight hours,
which means that it puts Babylon in a slightly higher latitude than Systems A
and B do. Later astrologers decided to do the same thing for Alexandria:
System A System B Modern
A/L 21 40
22 30
20.85
B /K 25
25
24.13
C /J 28 20
27 30
29.80
D /I 31 40
32 30
34.56
E /H 35
35
35.69
F /G 38 20
37 30
34.97
Figure 64: Ascensional times for Alexandria
8
9
60S
50S
40S
30S
20S
10S
10N
20N
30N
40N
50N
60N
70N
1: 16 45
2: 24 15
3: 31 00
4: 36 30
5: 41 30
6: 45 35
7: 49 10
7: 49 10
6: 45 35
5: 41 30
4: 36 30
3: 31 00
2: 24 15
1: 16 45
U n ite d Sta te s
C a n ad a
Br a z il
G r ee n la n d
AR C TIC O C EAN
IN D IAN O C EAN
In d ia
C h in a
R u s s ia
Au s tra lia
Berggren and Jones 2000, p. 21; I have relied broadly on their Introduction as well as
their new translation of the theoretical chapters of Ptolemys Geography.
2 See Ptolemys Book 7 of the Geography, in Berggren and Jones, pp. 108ff.
3 Berggren and Jones, p. 108.
1
Helsinki
Stockholm
Oslo
40N
30N
20N
10N
0
Riga
Moscow
Nov
rMinsk
Be la
us
Samara
UK
BerlinWarsaw
London
Brussels
Kiev
Prague U
k r a in e
ParisVienna
Ka z a k h s tan
Fra n c e Zurich Budapest
Ita ly Zagreb
Bucharest
Sarajevo
Alma-Ata
Sofia
Rome
Tashkent
Istanbul
Madrid
a in
Tu rk e y
Sp
Lisbon
Athens
Ashkhabad
Algiers
Tehran
Kabul
Casablanca
Ir a n
Ir a q
Tripoli
Tel Aviv
Cairo
Lhas
New Delhi
Alg e ria
L ib y a
K
Eg y p t
Karachi
Riyadh
In d ia
Sa u d i Ar a b ia
Ma li
N ig e r
Ra
C h a dKhartoum
Su d a
n
Niamey
Aden
Bamako
Ndjamena
N ig e r ia
Addis Ababa
Ethio p ia
Colombo
Lagos
Copenhagen
50N
Vilnius
Kampala
Port-Gentil
DRC
Kinshasa
10S
393
Mogadishu
Nairobi
Dar es Salaam
Luanda
IN D IAN O C EAN
An g o la
Lusaka
As with much of Ptolemys astrology, it is hard to say how much he borrows straight
from his predecessors, or streamlines or even invents himself.
394
L ith u a nia
Copenhagen
Kazan'
Moscow
Omsk
Vilnius
Minsk
Be la r u s
Dublin
UK
Cardiff
Berlin
Amsterdam
G e r ma n y
London
Brussels
Luxembourg
Paris
Fr a n c e
Warsaw
Voronezh
Po la n d
Kiev
Prague
U k r a in e
Ka z a k h s ta n
V ienna Bratislava
Budapest
Zurich
Ita ly
R o ma n ia
Zagreb
Belgrade Bucharest
Sarajevo
Bla c k Se a
Sofia
Rome
Gurjev
R u s s ia
Groznyy
Tashkent
Istanbul
Madrid
Tu r k me n is tan
Tu r k e y
Sp a in
Lisbon
Samara
A thens
Mo r o c c o
Tripoli
Tehran
Sy r ia
Me d ite r r a ne a n Sea
Casablanca
Ashkhabad
Algiers
Gibraltar
Kabul
B eirut Damascus
Baghdad
Ir a q
Ir a n
Afg h a n is ta
n
Cairo
Alg e r ia
Pa k is tan
L ib y a
Eg y p t
Riyadh
Sa u d i Ar a b ia
Dubai
Karachi
Muscat
O ma n
395
F
B
E
C
396
treatment of the triplicities (I.18), something very odd is happening, and his
arguments often receive a strained reception. When all is said and done, Ptolemy has rejected the category of partnering planets, and only changes the
lords of Cancer-Scorpio-Pisces. In the Dorothean system, the two main
planets are Venus (diurnal) and Mars (nocturnal), but for Ptolemy they are
Mars (diurnal and nocturnal), with the assistance of Venus (by day) and the
Moon (by night).
By Day/
By Night/
Partnering
Diurnal
Nocturnal
AEI
Q
V
W
CGK
W
S
V
DHL
T
U
R
BFJ
T
R
U
Figure 71: Dorothean triplicity lords
By Day/
By Night/
Diurnal
Nocturnal
AEI
Q
V
CGK
W
S
DHL
U (T)
U (R)
BFJ
T
R
Figure 72: Ptolemys version of standard triplicity lords
At first glance, this does not seem to be so great a change: after all, the
partnering planets were always tertiary in importance, and Mars was always
one of the two main triplicity lords of Cancer-Scorpio-Pisces anyway (and is
still being assisted by Venus and the Moon). But when it comes to Ptolemys
actual arguments and explanations, Tet. I.18 makes little sense. First of all,
Ptolemy seems to want to derive the triplicity lords from the lords of those
signs, which does not always work (the Moon does not rule any earthy sign).
The rules seem to change from triplicity to triplicity, with criteria for identifying one set of lords being dropped in favor of others in the next one. The
discussion is permeated by talk about winds. Finally, while trying to derive
roughly the same lords as the Dorothean model, Ptolemy suddenly introduces what will turn out to be alternative lordsfor instance, wanting Jupiter