Category:
1 Introduction
[… note relation to consecration texts …]
2 Servius on the planets and zodiac
Before we go on to the varied and sometimes quite obscure texts about the stars and the gods, first, an ancient summary of the common theory of planets and the zodiac signs as their domiciles.
Servius, On Vergil’s Georgics 1.33
“The Egyptians assert that there are twelve (zodiac) signs, the Chaldaean eleven; for the take Scorpio and Libra as one sign, making Libra the claws of Scorpio. These Chaldaeans also do not believe that there are equal degrees (partes) in all signs, but that, each in accordance with its properties, one contains 20, another 40, whereas the Egyptians believe that there are thirty decrees in all of them. […]
“One should know, further, that the ancients believed that there are domiciles of the gods in these sings, and
–that of the Sun is Leo,
–that of the Moon is Cancer,
while of the other five planets, there are two sgns, following sequence of the order of the stars.
“For
–the first sphere (circulus) from the Earth is that of the Moon,
–the second of Mercury,
–the third of Venus,
–the fourth of the Sun,
–the fifth of Mars,
–the sixth of Jupiter,
–the last of Saturn.
“And if you take away the Moon and Sun, whose domiciles are Leo and Cancer, these five possess two signs in the order of their spheres, one among those following (Cancer and Leo), one of those before, so that
–those of Mercury are Virgo and Gemini,
–those of Venus are Libra and Taurus,
–those of Mars are Scorpio (Scorpius) and Aries,
–those of Jupiter are Sagittarius and Pisces,
–those of Saturn are Capricorn (Capricornus) and Aquarius.”
3 Servius on the stars and the gods
What astrological texts leave unclear when they mention associations between constellations and gods, the grammarian Servius draws out much more lucidly. While some gods are visible stars, and others are not, the latter also have some share in the stars in a more subtle way. Note that for Servius, as for the Stoics, there is nothing beyond the cosmos, so the relation between stars and gods is more proximate than in Proclus.
Servius, On Vergil’s Aeneid 11.259
“Those deities which we do not see among the stars, even if they do not have their own signs, are intermingled with the power of the others. So,
–as Ophiuchus is Aesculapius himself,
–and Gemini are said to belong to Apollo and Hercules,
–so Aries is understood to belong to Minerva.”
Servius, On Vergil’s Aeneid 12.118
“The common gods,¹ as people of loftier learning think, are those which are called zoneless (gr. azōnoi),² that is, those which do not hold definite places of heaven,³ but are generally worshipped by all, because they are manifest everywhere, like the Mother-of-Gods (Mater Deum), whose power is in all zones. This is why she is called Mother-of-Gods, since her power is shared (communis) with all (gods).
“Others believe that the ‘common gods’ are Sun, Moon, Pluton and Mars,⁴ because they are found among all humans, and they are in all regions of the earth.”
Notes
1: Another discussion of this term is found in On Vergil’s Aeneid 8.275 (which I hope to translate in the page on Hercules).
2: This word comes from the Chaldaean Oracles; what intermediary brought it to Servius, I have no idea.
3: Not bound to a specific zone in heaven, they can exert their influence universally, and so are worshipped as common gods.
4: Pluton and Mars as the lords of death and war, it seems, not the planet Mars (much less the planet Pluto, which was only discovered and named in modern times).
3 Proclus on Athena’s Allotments
While Servius’ worldview is loosely Stoic, with divine powers not bound by human-like bodies but nevertheless corporeal, Proclus propagates a Platonic understanding of the gods themselves as incorporeal and beyond the cosmos, but projecting their presence in various ways into the cosmos. In this way, he can easily accomodate apparently contradictory accounts, whereby one deity is assigned to multiple stars or constellations, or one constellation to several different deities.
Proclus, On Plato’s Republic 1.98
ὁ δὲ Πλάτων τοσοῦτον μόνον εἶπε περὶ αὐτῶν, ὅτι <φιλαθήναιοί> τε οἱ Σαῗται <καί τινα τρόπον 1.98.5 οἰκεῖοι>. δύναται δὲ τοῦτο λέγειν διὰ τὴν πολιοῦχον μίαν οὖσαν. περὶ δὲ τῆς ἐφόρου τῶνδε τῶν πόλεων ἐκεῖνα χρὴ γιγνώσκειν, ὅτι προϊοῦσα ἀπὸ τῶν νοητῶν τε καὶ νοερῶν αἰτίων διὰ τῶν ὑπερουρανίων τάξεων ἐπί τε τὰς οὐρανίας λήξεις καὶ τὰς τῆς γῆς διακληρώσεις ἔλαχεν οἰκείους ἑαυτῇ 1.98.10 τόπους οὐκ ἐπεισοδιώδη τὴν ἑαυτῆς ἡγεμονίαν τῷ τόπῳ παρασχομένη, ἀλλὰ τὴν οὐσίαν αὐτοῦ καὶ τὸ εἶδος ἐν ἑαυτῇ προλαβοῦσα καὶ οὕτως οἰκεῖον πρὸς ἑαυτὴν τοῦτον λαχοῦσα κλῆρον. ὅτι δὲ ἄνωθεν ἡ ἐπικράτεια τῆς θεοῦ ταύτης δια- τείνει μέχρι τῶν ἐσχάτων, δηλοῦσιν Ἕλληνες μὲν ἀπὸ τῆς 1.98.15 κορυφῆς τοῦ Διὸς αὐτὴν γεννᾶσθαι λέγοντες, Αἰγύπτιοι δὲ ἱστοροῦντες ἐν τῷ ἀδύτῳ τῆς θεοῦ προγεγραμμένον εἶναι τὸ ἐπίγραμμα τοῦτο· <τὰ ὄντα καὶ τὰ ἐσόμενα καὶ τὰ γεγονότα ἐγώ εἰμι· τὸν ἐμὸν χιτῶνα οὐδεὶς ἀπεκά- λυψεν· ὃν ἐγὼ καρπὸν ἔτεκον, ἥλιος ἐγένετο>. δημι- 1.98.20 ουργική τις οὖν ἡ θεὸς καὶ ἀφανὴς ἅμα καὶ ἐμφανὴς ἐν οὐρανῷ τε λῆξιν ἔχουσα καὶ τὴν γένεσιν καταλάμπουσα τοῖς 1.98.22 εἴδεσι· καὶ γὰρ τῶν ζῳδίων ὁ κριὸς ἀνεῖται τῇ θεῷ καὶ αὐτὸς ὁ ἰσημερινὸς κύκλος, οὗ δὴ μάλιστα καὶ ἡ κινητικὴ τοῦ παντὸς ἵδρυται δύναμις. εἰκότως οὖν αὐτὴν ὁ Πλάτων 1.98.25 καὶ φιλόσοφον <ἀποκαλέσει> [24 D] καὶ φιλοπόλεμον καὶ νῦν ἀρχηγὸν τῶν ἐν γῇ κλήρων τούτων προσείρηκε, πρῶτον μὲν διὰ τῆς πατρίου φωνῆς τιμῶν τὴν θεόν· Ἀρχηγέτιν γὰρ οἱ Ἀττικοὶ τὴν Πολιοῦχον ὠνόμαζον, τὴν ἐπώνυμον καὶ ἀρχηγέτιν <δύναμιν> αὐτῆς ὑμνοῦντες. ἔπειτα τὴν προϊδρυ- 1.98.30 μένην ἐν αὐτῇ μονοειδῶς τῶν διοικουμένων κλήρων περιοχὴν ἐνδεικνύμενος, καὶ πρὸς τούτοις διαρρήδην ἡμῖν παριστάς, ὅτι 1.99.1 διὰ πλειόνων φωνῶν τὰ αὐτὰ σημαίνεσθαι δυνατόν, εἰκόνων οὐσῶν τῶν φωνῶν τοῦ σημαινομένου πράγματος ὑπ‘ αὐτῶν· καὶ γὰρ ἑνὸς ἀγάλματα πλείω γένοιτ‘ ἂν ἐκ τῆς ὕλης διαφόρου οὔσης· ὥστε καὶ Αἰγύπτιοι λόγον ἀποδώσουσι, διότι τοῦτο αὐτὴν ἐκάλεσαν τὸ ὄνομα, καὶ Ἕλληνες, καὶ οὐδὲν θαυμαστὸν ἀμφοτέρους ὀνομάζειν ὀρθῶς, ὡς κατὰ μίαν ἐπιστήμην τὰ ὀνόματα θεμένους. εἰ τοίνυν μία τῶν δύο πόλεων ἔφορος, τῆς τε Σάεως καὶ τῶν Ἀθηνῶν, εἰκότως φιλαθήναιοί τινές εἰσιν οἱ τὴν Σάιν οἰκοῦντες, ἅτε συγγενεῖς πως ὄντες αὐτοῖς· ἡ γὰρ οἰκειότης οὐ παντελής· δύναιντο γὰρ ἂν καὶ τῆς αὐτῆς προνοίας οἳ μὲν μᾶλλον, οἳ δὲ ἧττον μετέχειν, καὶ οἳ μὲν ἄλλης, οἳ δὲ ἄλλης ἐν αὐτῇ δυνάμεως. καὶ γὰρ αὖ καὶ τοῦτο δεῖ γιγνώσκειν, ὅτι τοῖς διαφόροις ἔθνεσιν ἡ ἐξαλλαγὴ γίνεται μὲν παρὰ τοὺς τόπους αὐτούς, οὓς ἕκαστα κατοικεῖ, καὶ παρὰ τὰς τῶν ἀέρων κράσεις καὶ παρὰ τὴν πρὸς τὸν οὐρανὸν σχέσιν καὶ ἔτι μερικώτερον, εἰ βούλει, παρὰ τοὺς σπερματικοὺς λόγους· πολὺ δ‘ ἂν μάλιστα διαφέρειν εἴποις αὐτὰ κατὰ τὴν <ἀγελαιοκομικὴν> τῶν θεῶν ἐπιστασίαν καὶ τὰς τῶν ἐφόρων διαφορότητας, παρ‘ ἃς καὶ χρώματα καὶ σχήματα καὶ φωνὰς καὶ κινήσεις ἐξαλλαττομένας εὕροις ἂν ἐν τοῖς διαφόροις τόποις, ὥστε καὶ τοὺς ἀποίκους πολλάκις μεταβάλλειν τό τε χρῶμα καὶ τὴν φωνὴν τῶν ἀποικισάντων, ὅταν εἰς ἄλλους ἀφίκωνται τόπους, καθάπερ τὰ φυτὰ τῇ ποιότητι τῆς χώρας συμμεταβάλλονται, ἐὰν εἰς ἀλλοτρίαν γῆν μεταβληθέντα τυγχάνῃ. [further back?]
[earlier:] δεῖ δὲ καὶ τὰ καθ‘ ἕκαστον διελθεῖν. τὴν μὲν οὖν Αἴγυπτον οἳ μὲν ὕλης εἰκόνα καλοῦσιν, οἳ δὲ τῆς ὅλης 1.96.5 γῆς, ὡς ἀνάλογον αὐτῇ διῃρημένην, οἳ δὲ τοῦ νοητοῦ καὶ τῆς νοητῆς οὐσίας. <ἡμεῖς> δὲ ἀφομοιοῦσθαί φαμεν αὐτὴν ἐν τούτοις πρὸς ὅλην τὴν ἀφανῆ διάταξιν, τὴν τῶν ἐμ- φανῶν ἀρχήν. τὸ δέ γε Δέλτα γίγνεται μὲν τοῦ Νείλου σχιζομένου περὶ τὸν Σαϊτικὸν νομὸν ἀπὸ μιᾶς εὐθείας ἐπὶ 1.96.10 δεξιὰ καὶ ἀριστερὰ καὶ ἐπὶ θάλατταν ἐξιόντος, ὥστε τοῦ τριγώνου τὴν ὑποτείνουσαν εἶναι τὴν θάλασσαν· ὃ καὶ ὁ Πλάτων τὸν Σαϊτικὸν εἶπε νομὸν ἐν τούτοις ἐνδεικνύμενος εἶναι <περὶ ὃν κατὰ κορυφὴν σχίζεται τὸ τοῦ Νείλου ῥεῦμα>. ἀνάλογον δέ ἐστι καὶ πρὸς τὴν μίαν ζῳογόνον πη- 1.96.15 γὴν τῆς θείας ὅλης ζωῆς, καὶ ἐν τοῖς ἐμφανέσι πρὸς τὸ οὐράνιον τρίγωνον τὸ πάσης ὂν συνεκτικὸν τῆς γενέσεως, 1.96.17 τῷ κριῷ γειτνιάζον, ὃν ἐκεῖνοι διαφερόντως ἐτίμων διά τε τὸν Ἄμμωνα κριοπρόσωπον καθιδρυμένον, καὶ ὅτι γενέσεως ὁ κριὸς ἀρχὴ καὶ ὅτι ταχυκινητότατός ἐστιν, ὡς περὶ τὸν 1.96.20 ἰσημερινὸν κατηστερισμένος. οἰκείως οὖν καὶ τοῦ Δέλτα μνήμη γέγονεν ἐν τούτοις, ἐπειδὴ καὶ τῆς τῶν στοιχείων τῶν κοσμικῶν ὑποστάσεώς ἐστιν ἀρχὴ τὸ τρίγωνον, ὡς ἀκου- σόμεθα <ἐν τοῖς ἑξῆς> [Tim. 53 CD]. ὁ δὲ Νεῖλος ἀνάλογον αὐτοῖς τέτακται πρὸς τὸν ζῳδιακόν, ὡς ὑποκείμενος αὐτῷ καὶ 1.96.25 ὁμοίως ἐκείνῳ κλινόμενος καὶ διὰ τῶν σχίσεων τὴν λόξωσιν αὐτοῦ μιμούμενος καὶ τὴν περὶ τὰ ἰσημερινὰ σημεῖα διαί- ρεσιν, σύμβολον δὲ φέρει τῆς χεομένης ἐπὶ πάντα τὸν κό- σμον ζωῆς. καὶ μὴν καὶ αἱ δύο τοῦ Νείλου πλευραὶ αἱ ἀπὸ μιᾶς κορυφῆς εἰς θάλατταν φερόμεναι ἐοίκασί πως ταῖς δύο 1.97.1 συστοιχίαις ταῖς ἐκ μιᾶς ῥίζης ἄχρι τῆς γενέσεως προϊούσαις, ὧν ὑποδοχὴ ἡ γένεσις, ὡς γίνεσθαι τρίγωνον ἔκ τε ἐκείνων καὶ τῆς κοινῆς αὐτῶν ὑποδοχῆς, εἰς ἣν συρρέουσιν. ὁ δὲ Σαϊτικὸς νομὸς μεγάλη μοῖρα τοῦ Δέλτα καὶ μεγάλης τῆς 1.97.5 κατ‘ οὐρανὸν μετέχει μερίδος. ἡ γοῦν Σάις ἱερατικῶς αὐ- τοῖς εἰς τὴν Ἄρκτον ἀναπέμπεται, οὐχ ὅτι ὑπ‘ αὐτὴν κεῖται οὐδὲ διὰ ψυχρότητα, ἀλλ‘ ὡς μετέχουσά τινος ἰδίας ἀπορ- ροίας τῆσδε τῆς θεοῦ, διὸ καὶ ἀκίνητός ἐστιν ὑπὸ σεισμῶν, διὰ τὸν περὶ τὸν πόλον τόπον δεξαμένη τὴν ἑδραίαν στάσιν.
4 From Manilius, Astronomica 2.433–452
Passing from philosophical theory to concrete data, the Latin astrological poet gives a catalogue of the zodiac signs and their association with the Twelve Gods; Leo is additionally also assigned to the Mother-of-Gods, according to the following schema:
Aries: Minerva
Taurus: Venus
Gemini: Apollo
Cancer: Mercury
Leo: Jupiter and the Mother-of-Gods
Virgo: Ceres
Libra: Vulcan
Scorpio: Mars
Sagittarius: Diana
Capricorn: Vesta
Aquarius: Juno
Pisces: Neptune
Note that, despite significant overlap between the deities listed here and the planets (only Saturn is missing, if we equate Sun with Apollo and Moon with Diana, as was common in Manilius’ day), the only overlap with the planetary domiciles is that Taurus belongs to Venus, Scorpio to Mars.
This supports Proclus’ view that the gods have multiple overlapping allotments, but are ultimately beyond these allotments. At the same time, Manilius certainly did not share anything like the Proclian theory explicitly; he did not believe the gods were outside the bounds of the universe.
Manilius, Astronomica 2.433–452
His animadversis rebus quae proxima cura?
noscere tutelas adiectaque numina signis
et quae cuique deo rerum natura dicavit,
cum divina dedit magnis virtutibus ora,
condidit et varias sacro sub nomine vires,
pondus uti rebus persona imponere posset.
Lanigerum Pallas, Taurum Cytherea tuetur,
formosos Phoebus Geminos; Cyllenie, Cancrum,
Iuppiter, et cum matre deum regis ipse Leonem;
spicifera est Virgo Cereris fabricataque Libra
Vulcani; pugnax Mavorti Scorpios haeret;
venantem Diana virum, sed partis equinae,
atque angusta fovet Capricorni sidera Vesta;
e Iovis adverso Iunonis Aquarius astrum est
agnoscitque suos Neptunus in aethere Pisces.
hinc quoque magna tibi venient momenta futuri,
cum ratio tua per stellas et sidera curret
argumenta petens omni de parte viasque
artis, ut ingenio divina potentia surgat
exaequentque fidem caelo mortalia corda.
What step must one take next, when so much has been learnt? It is to mark well the tutelary deities appointed to the signs and the signs which Nature assigned to each god, when she gave to the great virtues the persons of the gods and under sacred names established various powers, in order that a living presence might lend majesty to abstract qualities. Pallas is protectress of the Ram, the Cytherean of the Bull, and Phoebus of the comely Twins; you, Mercury, rule the Crab and you, Jupiter, as well as the Mother of the Gods, a the Lion; the Virgin with her sheaf belongs to Ceres, and the Balance to Vulcan who wrought it; bellicose Scorpion clings to Mars; Diana cherishes the hunter, a man to be sure, but a horse in his other half, and Vesta the cramped b stars of Capricorn; opposite Jupiter a Juno has the sign of Aquarius, and Neptune acknowledges the Fishes as his own for all that they are in heaven. This scheme too will provide you with important means of determining the future when, seeking from every quarter proofs and methods of our art, your mind speeds among the planets and stars so that a divine power may arise in your spirit and mortal hearts b no less than heaven may win belief
+2.223ff.
+4.744ff
+menologia rustica
5 From Vettius Valens, Anthologies 1.2
In this chapter, Valens lists various properties of the zodiacal signs. Among the information provided there are associations between the zodiac signs and various gods; this is excerpted here. Unfortunately, this information seems to have been dropped from half the entries in the transmission, but what survives is still quite interesting.
Aries: [N/A]
Taurus: “Belongs to Aphrodite, Selene, Demeter; further Ares and Hermes.”
Gemini: “Joined to the (Twins) are Apollon, Herakles, Hephaestus, Hera and Kronos.”
Cancer: “Belongs to Ares, Hermes, Zeus, Pan and Aphrodite.”
Leo, Virgo, Libra, Scorpio, Sagittarius: [N/A]
Capricorn: “Its gods are Aphrodite, Selene, Demeter and Hermes.”
Aquarius: “Belongs to Hera, Heracles, Hephaestus and Kronos.”
Pisces: “Belongs to Poseidon, Ares, Hermes, Aphrodite and Zeus.”
6 Selections from the Liber Hermetis 25,
On which degrees of the zodiac signs the fixed stars rise in
This sections concerns both the signification of certain degrees of the zodiac and the signification of the fixed stars that rise in them. I hope to make a full translation in the future, gods willing, but for the moment, […]
Aries
3°–5°: “From the third to the fifth rises the goddess Pallas.”¹
7°–12°: “Called Cupid.”
Taurus
1°–8°: “Called Cupid.”
16°: “This degree is called Earth (Terra).”
18°–20°: “Called Earth.”
21°–23°: “The one who holds the Ship, the god who disposes the entire cosmos, rises.”²
24°–27°: “Below the Ship, the god who signifies the repayments of bad and good deeds which take hold after death.”³
Gemini
1°–2°: “Called Wind.”
3°: “Also called Wind.”
3°–5°: “Hippocentaurus and Apollo.”⁴
Cancer
18°–20°: “The three Graces.”⁵
Leo
11°–12°: “Phrygian Flutists.”⁶
28°–30°: “Typhon rises.”⁷
Virgo
11°–13°: “Called Providence (and) Law (Ius).”
24°–26°: “Pluto, who divides out the allotment of bodies and souls, rises.”
Libra
4°–6°: “The two masks (larvae) of Saturn and Apollo rise.”⁸
7°–10°: “Chiron, who is dragged by his hair by the man Hero; he calls out but is not heard.”⁹
11°–12°: “Adonis and Venus rises.”¹⁰
23°–24°: “Vulcan rises.”¹¹
Scorpio
8°–10°: “Ophiuchus, Aesculapius, Health (Sanitas), and two Serpents (Dracones) entangled.”¹²
Sagittarius
15°: “Called Daemon (‘Fortune’); it is a sign which becomes the cause of many good things.”
19°–29°: “Called Fortune (Fortuna), because (those born under it) become happy, spirited and generous.”
20°46’–27°36′: “Is the whole Fortune.”
Capricorn—
Aquarius
10°26′: “The Southern Fish rises, which brings about Venus as Savior (Salva) in the troubled sea; it is of the nature of Mercury and Venus.”
Pisces—
Notes
1: add Gorgo? sphaera barbarica
2:
3:
4:
5:
6:
7:
8:
9:
10:
11:
12:
Anonymus of 379
13. The Anonymus of 379, …
two texts?
-https://archive.org/details/cataloguscodicu01bassgoog/page/n220/mode/2up
Anonymous of 379
Rhetorius:
https://www.patreon.com/posts/anonymous-of-379-43832769
ρλζ’. Περὶ σινοποιῶν μοιρῶν ἤτοι τόπων τῶν σινουμένων τὰς ὄψεις.
Πολλοὶ μὲν οὖν τῶν πρὸ ἡμῶν ἐπεσημήναντο ὅτι οἱ φθοροποιοὶ διαμετροῦντες ἢ τετραγωνίζοντες τοὺς φωστῆρας ἢ καὶ συνόντες αὐτοῖς ἐν ταῖς ἐπαναφερομέναις μοίραις ἢ ζῳδίοις βλάπτουσι τὰς ὄψεις καὶ μάλιστα ἐὰν τὴν Σελήνην λειπτικὴν ὁ Κρόνος ἐπὶ νυκτερινῆς γενέσεως οὕτως ἐπιθεωρήσῃ, ἢ πάλιν ὁ Ἄρης ἐπὶ ἡμερινοῦ θέματος αὐξανομένην αὐτήν, ἤτοι συνῶσιν ἢ διαμετρῶσιν ἢ τετραγωνίζωσιν, ἐπειδὴ καὶ ὅταν ἐπικέντρων ὄντων τῶν κακοποιῶν οἱ φωστῆρες ἐπαναχθῶσι. καὶ ὁ μέντοι Κρόνος τὸ σῖνος παρέχει καθὼς πρόκειται καὶ δι’ ὑποχύσεως ἢ ψύξεως τοῖς οὕτω πονοῦσιν> ὁ δὲ τοῦ Ἄρεως ἀπὸ πληγῆς ἢ κρούσματος ἢ σιδήρου ἢ πυρὸς ἢ θερμοῦ ῥεύματος ποιεῖ τὰς πηρώσεις> μετὰ δὲ Ἑρμοῦ συσχηματισθεὶς καὶ θεωρῶν τὸν Ἥλιον ἢ τὴν Σελήνην, καθὼς πρόκειται, ἐν παλαίστραις ἢ γυμνασίοις ἢ κακούργων ἐφόδοις.
Καὶ ταῦτα μέν τινες τῶν παλαιῶν ἐξέθεντο, οἷς καὶ αὐτοὶ συμμαρτυροῦμεν. καὶ ἄλλοι δὲ τόποι εἰσὶ τῶν μελῶν τῶν ζῳδίων ἔχοντες νεφελοειδεῖς συστροφὰς ἐξ ἀστέρων μικρῶν καὶ σχεδὸν ἀμαυρῶν συγκείμενοι, ἐξαιρέτου δὲ παρατηρήσεως τετευχότες> ἐφ’ ὧν ἐὰν ἡ Σελήνη ὑπὸ σύνδεσμον οὖσα καὶ μάλιστα δύνουσα ἢ ὡροσκοποῦσα ἢ καὶ <ὁ> Ἥλιος οὕτως εὑρεθῇ, καὶ ἄνευ τῆς τῶν κακῶν ἀστέρων ἐπιθεωρίας βλάπτουσι τοὺς ὀφθαλμοὺς ἢ ἀμαυροῦσι, καὶ μάλιστα περὶ τὸ νεφέλιον τοῦ Καρκίνου, ὅ ἐστιν ἀπὸ μοίρας ια’ ἕως ιδ’, καὶ ἐπὶ τῆς Πλειάδος τοῦ Ταύρου ἀπὸ μοίρας δ’ ἕως ς’ καὶ τῆς ἀκίδος τοῦ Τοξότου, ἢ ἐστι περὶ μοῖραν ζ’ αὐτοῦ, καὶ τοῦ κατὰ τὸν ὀφθαλμὸν τοῦ Τοξότου νεωελοειδοῦς, ὅ ἐστι περὶ τὴν ιη’ μοῖραν αὐτοῦ, ἢ καὶ τοῦ κέντρου τοῦ Σκορπίου, ὅ ἐστι περὶ τὴν λ’ μοῖραν κζ’, τοῦ δὲ βορείου περὶ μοῖραν <κζ’> τῆς δὲ Παρθένου περὶ μοῖραν λ’ καὶ τῆς κάλπιδος τοῦ Ὑδροχόου ἀπὸ μοίρας ιζ’ ἕως ιη’ καὶ τῆς ἀκάνθης τοῦ Αἰγόκρεω, ἥτις ἐστὶν περὶ μοίρας κ<ε’> καὶ κη᾿. ἐὰν δὲ ὁ Κρόνος ἢ ὁ Ἄρης ἐπιθεωρήσῃ τὴν Σελήνην ἢ τὸν Ἥλιον ἐπὶ τούτων τῶν τόπων ὄντας καὶ εἶς αὐτῶν ἐφ’ ὧν προεῖπον μοιρῶν ἐπίκεντρος εὑρεθῇ καὶ ἐνεχθῇ τοῖς φωσὶ καὶ μάλιστα ἐπὶ τοῦ δυτικοῦ τόπου κείμενος ἢ τοῦ ὡροσκόπου, ἀπαραβάτως σινοῦνται τὰς ὄψεις οἱ οὕτω γεννώμενοι, ἐὰν μήτε ὁ Ζεὺς μήτε ἡ Ἀφροδίτη ἐπιθεωρήσωσι τοὺς τὸ αἴτιον ποιοῦντας ἀστέρας ἢ τόπους καὶ τοῦς δεκανούς, οὓς ἐτάξαμεν ἐν τῷ πίνακι, καθὼς περιέχει καὶ ἡ τοῦ Ἑρμοῦ βίβλος εν ᾗ ἰατρομαθηματικὰ πλεῖστα ἔγραψεν, ἐπειδὴ οἱ κακοποιοὶ ἐπικείμενοι αὐτοῖς τοῖς δεκανοῖς τοιαῦτα καὶ τὰ πάθη ἢ τὰ σίνη ἐπιπέμπουσι καὶ περὶ ἐκεῖνα τὰ μέλη ὧνπερ ἕκαστος <τῶν> δεκανῳν κυριεύει, μάλιστα δὲ ἐὰν καὶ τοῦ σινωτικοῦ τόπου κυριεύσωσι κατὰ γένεσιν ὅ τε Κρόνος ἐπὶ νυκτερινῶν γενέσεων καὶ ὁ Ἄρης ἐπὶ ἡμερινοῦ θέματος> οὕτω γὰρ τὰ μὲν σίνη φανερὰ καὶ τὰ πάθη δυσαπάλλακτα ποιοῦσι.
Καθυπερτερηθέντες δὲ ἢ ἀκτινοβοληθέντες οἱ τὰ πάθη ἐπιπέμποντες ὑπὸ τῶν ἀγαθοποιῶν, λέγω δὴ Δία, Ἀφροδίτην ἢ Ἑρμῆν, κηδεμόνα καὶ οὐκ ἐπονείδιστον ποιοῦσι καὶ τὰ πάθη μέτρια καὶ εὐπαρηγόρητα, ἔσθ’ ὅτε δὲ καὶ εὐαπάλλακτα, καὶ μάλιστα ἐάν τις τῶν ἀγαθαποιῶν ἀνατολικὸς ὢν ἐπιθεωρήσῃ τοὺς τὸ αἴτιον ποιοῦντας τόπους> ὁ μὲν γὰρ τοῦ Διὸς διὰ πλούτου περιουσίαν καὶ βοήθειαν ἀνθρωπίνην τά τε σίνη κρύπτειν εἴωθε καὶ τὰ πάθη παρηγορεῖν> σὺν δὲ τῶ τοῦ Ἑρμοῦ κατοπτεύων ὅπως δήποτε οὓς προεῖπον δεκανοὺς ἢ τόπους, βοηθείαις ἰατρῶν καὶ φαρμακῶν συναστρίαις ἀπαλλάττουσιν ἢ παρηγοροῦσι τὰς κακώσεις. ὅτε δὲ <ὁ> τῆς Ἀφροδίτης ἑῷος ἐπιθεωρήσῃ τοὺς αἰτιατικοὺς τόπους, τὰ μὲν σίνη οὐκ ἄμορφα κατασκευάζει, τὰ δὲ πάθη διὰ προφάσεως θεῶν ἢ χρησμῶν ἢ περιάπτων ἢ ἀποτροπιασμῶν ἢ εὐχῶν τινων θεραπεύει. ὁ δὲ Ἑρμῆς μόνος ἐπιθεωρήσας τὸν παρ’ αἵρεσιν κακοποιὸν ἀστέρα καλῶς κείμενος ἐπικουρίας τινὰς ἢ καὶ πορισμοὺς δι’ αὐτῶν τῶν σινῶν ἢ καὶ παθῶν παρέχεται τοῖς οὕτως ἔχουσιν.
Ἰδικῶς δὲ καί τινα ζῴδια καὶ ἀστέρες τῶν ἀπλανῶν ἐν τῷ περὶ θεῶν τόπῳ καὶ ἐν τῷ ὑπὸ γῆν [ὑπογείῳ] μοιρικῶς εὑρισκόμενοι ἢ καὶ ὡροσκοποῦντες μεγάλας βοηθείας διὰ θεῶν [ἢ δι‘] ἐπιφανείας ἢ δι ὀνείρων παρέχονται τοῖς γεννωμένοις• {καὶ} ὁ μὲν γὰρ Σκορπίος οὕτως εὑρισκόμενος καὶ μάλιστα περὶ {μοῖραν κζ΄} [/μοίρας κη‘ ις’], ἔνθα ἐστὶν ὁ λαμπρὸς τοῦ Ὀφιούχου, δι’ ἐπιφανείας ἢ δυνάμεως Ἀσκληπιακῆς ὴ Σαραπιακῆς ἢ ἰατρῶν ἀρίστων συναστρίας θεραπεύει τοὺς οὕτω γεννωμένους. ὁ δὲ τοῦ Στάχυος τῆς Παρθένου, ὅς ἐστιν {περὶ τὴν κθ’ μοῖραν, οὕτως εὑρισκόμενος} [/τοῦ Ζυγοῦ περὶ λεπτῶν κ‘, αὐτὸς οὕτως εὑρισκόμενος] διὰ Μητρὸς θεῶν ἢ Κόρης ἢ Ἀφροδίτης {ὕπαυγος ὑγείας ἀποτελεῖ} [ἢ Ὑγείας ἐπιφάνειας] ἀποτελεῖ• ὁ δὲ ἐπὶ τῆς κεφαλῆς τοῦ ἡγουμένου Διδύμου {ὅς ἐστιν περὶ τὰς κϛ’ μοίρας, εὑρισκόμενος πρὸ ζ’ μοιρῶν} [μοίρᾳ κζ‘ εὑρισκόμενος, ὡς προείπομεν,] ἐν τῷ περὶ θεῶν τόπῳ ἢ ἐν τῷ {ὑπο γῆν κέντρῳ} [ὑπογείῳ κέντρα] ἢ ὡροσκοπῶν δι’ Ἑρμοῦ ἢ Τελεσφόρου ἢ Ἀπόλλωνος τὰς βοηθείας ποιεῖ• ὁ δὲ ἐπὶ τῆς κεφαλῆς τοῦ ἑπομένου Διδύμου, ὅς ἐστιν ἐπὶ {τῆς κθ’ μοίρας} [τῶν κ΄ λεπτῶν τοῦ Καρκίνου], οὕτως εὑρισκόμενος καὶ μάλιστα ἐπὶ νυκτερινῶν γενέσεων δι’ Ἡρακλέους ἢ <ἡμερινῶν διὰ> Διοσκόρων βοηθείας ἢ ἐπιφανείας {παρέχει.} [παρέχεται•] καὶ ὁ λαμπρὸς δὲ τοῦ Κυνὸς {ὁ παρανατέλλων τῇ κ’ μοίρᾳ τὼν Διδύμων} [Διδύμων κα‘ κ‘], ἐν οἷς προεῖπον τόποις εὑρισκόμενος, καὶ μάλιστα ἐπὶ νυκτερινῶν γενέσεων ἀπὸ Ἑκάτης [αὐτοῦ τοῦ Ἄρεως] ἢ Ἀνούβιδος {ἢ καὶ αὐτοῦ τοῦ Ἄρεως} ἢ καὶ τὰς διὰ θυσιῶν [στοιχείων] ἢ {καὶ} πυρὸς ἢ αἵματος ἢ ἀποτροπιασμῶν βοηθείας ἢ ἐπιφανείας παρέχεται• ὁ δὲ ἐπὶ τῆς Λύρας δι’ Ἀπόλλωνος ἢ Ἑρμοῦ• οἱ δὲ ἐπὶ τῶν κεράτων τοῦ Αἰγόκερω καὶ οἱ Ἔριφοι καὶ ἡ Αἴξ, ἐφ’ ὧν προεῖπον τόπων εὑρισκόμενοι διὰ Πανὸς ἢ δι’ Ἑρμοῦ τὰς βοηθείας καὶ τὰς ἐπιφανείας ποιοῦσι, μάλιστα ἐὰν καὶ τῶν ἀγαθοποιῶν τις τοὺς προειρημένους τόπους ἐπιθεωρήσῃ.
Ἕκαστος δὲ τῶν πλανητῶν κατὰ τὴν οἰκείαν αὐτοῦ φύσιν ἐπὶ τῶν προδεδηλωμένων τόπων εὑρισκόμενος καὶ μάλιστα οἱ ἀγαθοποιοὶ τὰς βοηθείας καὶ ἐπιφάνειας ποιοῦσι κατὰ τὰς τῆς φύσεως αὐτῶν δυνάμεις• καὶ ὁ Κρόνος δὲ ἐπὶ ἡμερινῆς γενέσεως τὰς ἰδίας ἢ καὶ τὰς διὰ Πλούτωνος καὶ Ποσειδῶνος ὄψεις καὶ βοηθείας παρέχεται καὶ ἐξ ἀντιπαθείας τῶν ἰδίων βοτανῶν καὶ τῶν ἄλλων θεραπείας παρέχεται• ἐπὶ δὲ τῶν νυκτερινῶν γενέσεων κακῶς [καλῶς] κείμενος τὰς διὰ τετελευτηκότων προσώπων ἢ <γυναικῶν> ἐπισημασιῶν καὶ δεισιδαιμονιῶν παρέχεται, καὶ ὁ Ἄρης δὲ τὰ τῇ ἑαυτοῦ φύσει ἐοικότα παρέχεται καὶ τοῖς μὲν ἐν νυκτὶ [νυκτερινοῖς] ὠφέλιμα καὶ φοβερὰ, τοῖς δὲ ἐν ἡμέρᾳ γεννωμένοις ἐνάντια καὶ βλαβερά.
137. On the harmful degrees or the places harming vision
(1) Many of our predecessors[1] pointed out that when the malefics are in diameter or tetragon with the lights or together with them in the succeeding degrees or signs,[2]they damage vision [or the eyes in the absence of a regard from the benefics][3], especially when in a nocturnal birth, Kronos regarded the waning Selene, or in a diurnal disposition, Ares regarded the waxing Selene in this way – that is, they are together, in diameter, or in tetragon – or when[4]the malefics are pivotal, and the lights succeed[5]. (2) Kronos causes injury in the manner it has been set before[6]and by cataract or coldness[7]to those that suffer in such a way. The (star) of Ares causes disabilities from a blow, a stroke, iron, fire, or flux of heat, but when he is configured with Hermes and beholds Helios or Selene as it has been set above, (he does so) in the wrestling schools, training grounds, or by the attack of criminals. (3) These things, which we can also confirm, were expounded by some men of old.
(4) However, there are other places in the parts of the signs that have nebulous clusters consisting of small and almost unobservable stars that are worthy of examination. If Selene is on these ones while she is under a node and especially when she is setting, marking the hour, or Helios is also found so, they harm or impair the eyes even though the malefic stars do not regard (the lights). This is especially so if (Selene is) around the cloud of the Crab, which is between the 11th and 14th degrees; on the Pleiades of the Bull, between the 4th and 6th degrees; on the arrowhead of the Archer, which is around his 7th degree; on the nebula at the eye of the Archer, which is around his 18th degree; on the stinger of the Scorpion, which is around its 30th degree; of the locks of the Lion, on the northern one around the 27th degree, on the southern one around the [same] degree, and on the Lock[8](of Berenice) around the 30th degree; on the pitcher of the Water-Pourer between the 17th and 18th degrees; or on the spine of the Goat-Horned One, which is around the 2[6]th and 28th degrees.[9]If Kronos or Ares regard Selene or Helios while they are in these places and one of them is found pivotal on the mentioned degrees and approaching the lights, especially when this (malefic) star is on the setting place or the Hour-Marker, the ones so born will have damaged sight without exception, provided neither Zeus nor Aphrodite regard the stars or places and decans causing this. – We arranged the decans in the table as the Book of Hermes contains them, in which he wrote extensively about matters concerning medical astrology.[10]– For when the malefics are situated in certain decans, they attack with the illness or injury of that kind and affecting that part of the body that the very decan rules, especially if Kronos rules the place of injury of the birth in a nocturnal birth, or Ares does so in a diurnal disposition; for in this way, they make the injuries conspicuous and the illnesses hard to cure.
(5) But when the stars attacking with illnesses are overcome or cast with a ray by the benefics – I mean, by Zeus, Aphrodite, or Hermes – they make a defender that cannot be underestimated and cause illnesses that are moderate and easy to relieve to the degree that they can be easily dispelled, especially if a benefic capable of rising regards the places causing this: Zeus usually protects against injuries and soothes illnesses through the abundance of wealth and the help of men, and when in whatever way, he together with Hermes contemplates the decans or places I have mentioned, they dispel or soothe the afflictions through the help of physicians and the benignity of sorcerers. (6) When Aphrodite regards the places causing (injuries and illnesses) as a morning star, she makes provisions so that the injuries will not disfigure and heals the illnesses through the pleas of gods, oracles, amulets, sacrifices averting illnesses by expiatory sacrifice, or certain prayers. (7) And when well-situated Hermes alone regards the malefic star that does not belong to the governing party, he grants certain aids or even gains through the injuries and illnesses themselves to those that have him in this manner.
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(8) Otherwise[11]certain signs and when they are found in the place concerning gods or the Underground by degree[12]or even marking the hour, certain fixed stars grant great assistance to the natives through gods, either through their manifestations or dreams with them. When the Scorpion is found thus, and especially around the 27th degree, where the bright star of the Snake-Bearer[13]is, it heals those so born through the manifestation or power of Asclepius or Serapis or the beneficence of [excellent][14]physicians. (9) When it is found thus, the star of the Ear of Wheat[15]of the Virgin, which is around the 29th degree, effects health through [the manifestation of] the Mother of the Gods, Kore, Aphrodite, or Hygeia[16]. The star on the head of the leading Twin,[17]which is around their 26th degree, found – as we have mentioned[18]– in the place concerning gods, in the underground pivot, or marking the hour, gives aid through Hermes, Telesphorus, or Apollo. When the star on the head of the following Twin, which is on their 29th degree,[19]is found thus, it grants aids or manifestations through Hercules or the Dioscuri, especially in nocturnal births. (10) When the bright star of the Dog, which co-rises with the 20th degree of the Twins,[20]is found in the mentioned places, it brings aids or manifestations from Hecate, Ares himself, or Anubis, or even through offerings, sacrificial fire or blood, or expiatory sacrifices. And when the star of the Lyre[21]is found in the mentioned places, through Apollo or Hermes, and when the stars on the horns of the Goat-Horned One,[22]the Kids,[23] and the She-Goat[24]are found thus, through Pan or Hermes do they bring aids or cause manifestations, especially if a benefic also regards the mentioned places.
(11) And when according to his proper nature, one of the planets, especially (of) the benefics, is found in the places shown beforehand, he brings aids or causes manifestations in accordance with the power of their nature: in a diurnal birth, Kronos grants visions and manifestations of himself or even through Pluto and Poseidon and gives treatments with the antidotal influence of his and other (planets’) plants, but when he is well-situated in nocturnal births, he grants these through deceased or notorious persons or superstitions; but Ares grants what corresponds to his nature, and these are advantageous to the ones born at night while fearful, adverse, and harmful to those born by day.
Cosmas of Jerusalem
1. Introduction
… Cosmas of Jerusalem, Astrological Fragment …
71ff, 241, 373, 74, 81, 92, 227
Gundel pp. 74-75, 92, 373 sowie vorher und nachher
2. Translation
What is to be said about what they call the zodiacal cycle?
“Now, the first who made careful examination of it was the barbarian Zarathroustēs [=Zarathustra], and after him Zamēs and Damoitas his children, thereafter Oroiēsos, the child of Damoitas, and next after these Ostanēs.¹ These divided the zodiacal cycle into houses, gods, cohabitations and divisions of the airs.
“They imagined the gods to be seven, I mean Helios and Selene and the five planets – whence, it is said, the lyre too is seven-stringed. Now, they say that there is an eternal god, greatest of all, by whom all the others are maintained, ruling, as they say, the Titans, daemons, Giants (gēgeneis), Curetes, heroes, and humanity’s divine and daemonic idols.² They say that there are seven overseers, through whom astrological effects come about: Ares, Aphrodite, Demeter, Dionysus, Athena, Hephaestus, Artemis. Some also add Asclepius as helping the sick.³ But others reckon the seven by calling the zones thus: Kronos, Zeus, Helios, Ares, Aphrodite, Hermes, Selene.
“About the zodiacal housing, they say that this course is divided into six houses (oikoi):
- The houses of Kronos are Capricorn and Aquarius.
- Zeus: Sagittarius and Pisces.
- Ares: Scorpio and Aries.
- Aphrodite: Libra and Taurus.
- Hermes: Virgo and Gemini.
- Helios: Leo and Cancer.
- But there is no house of the Moon.⁴
“Their cohabitants (synoikoi) in the zodiac signs are:⁵
- Helios: Apollon in Leo.
- Hermes: Muse in Virgo.
- Aphrodite: Anteros in Libra.
- Ares: Ate (‘Destruction’) in Scorpio.
- Zeus: Hera in Sagittarius.
- Kronos: Rhea in Capricorn.
“And next, the cohabitants are:
- Zeus: Poseidon in Pisces.
- Ares: Pluton in Aries.
- Aphrodite: Himeros in Taurus.
- Helios: Artemis in Cancer.⁶
- Hermes (Kronos?): Nephele in Gemini (Aquarius?).⁷
“They say that the names of the 36 gods which are allocated to the airs are the following:
“Aidoneus, Persephone, Eros, Charis, Horai, Litai (‘Prayers’), Cybele, Praxidice, Nike (‘Victory’), Heracles, Hecate, Hephaestus, Isis, Sarapis, Themis, Moirai, Hestia, Erinys, Kairos (‘Right Moment’), Nemesis, Nymphs, Leto, †Kairos†, Loimos (‘Plague’), Kore, Ananke (‘Necessity’), Asclepius, Hygieia (‘Health’), Tolma (‘Boldness’), Dike (‘Justice’), Phobos (‘Fear’), Osiris, Oceanus, Dolos (‘Deception’), Elpis (‘Hope’).
“Apart from these, they say that there are sixty others,⁸ and the infinite motion of the zodiac and of the planets is from these.
“Now, refuting the opinions about these things, and also explaining why they are fancied to cause astrological effects, straying from an impassible path, the divine Gregory in a few words says this: ‘The stars are enemies to the stars’, etc.”⁹
3 Notes
1: Zarathustra (Zoroaster) and Ostanes are the most commonly named Persian sages in Greek sources. The other names are meaningless to me.
2: ‘Idol’ is a Christian term, and this entire list is so haphazard as to be of probably Christian hand.
3: What this list of seven has to do with the seven planetary spheres is quite unclear; the position of Asclepius is especially unclear.
4: Usually, Cancer belongs to the Moon.
5: Text reordered for the sake of comprehension.
6: This is based on the more common scheme, according to which Cancer belongs to Selene, not Helios.
7: Nephele belongs to one of the two gods, the cohabitant of the other has been lost.
8: Their nature is unclear, but perhaps the text originally said 360, one for each degree of the zodiac. Otherwise, each of the 60 would presumably rule 6 degrees.
9: Clearly, the copyist was more interested in astrology than in its critique; unless this is only meant to be a citation, pointing the reader to the full text in Gregory.
Julian of Laodicea’s Taxonomy
1 Introduction
Julian of Laodicea (ca. 500 CE?) is one of the lesser known Hellenistic astrologers, but hardly devoid of interest. In one of the fragments surviving from his work (fr. 11 = CCAG 8.4, pp. 252–253), he describes the astrological conditions that should obtain when gods are consecrated. By this, he means the hidrysis or kathidrysis, i.e., installation or enshrining of a cult statue (agalma). This is of course fascinating information in itself, but just as interesting is the underlying taxonomy of the gods.
For obvious reasons, he connects the seven planetary gods (Kronos, Zeus, Ares, Helios, Aphrodite, Hermes, Selene) to the planets (in English, Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon). He also makes a straightforward distinction between male and female gods, and treats underworld gods and those depicted symbolically (ainigmatikôs), that is, non-anthropomorphically, as separate classes.
But there is also an elemental/spatial division into aerial, celestial, terrrestrial and marshy/marine gods. A look to Artemidorus’ Taxonomy will indicate who belongs to the latter three categories, but Artemidorus omits the aerial class. From the use of compound epithets including the word “air” in the Orphic Hymns, the following deities may be assigned to it: Hera, Rhea, Zeus Astrapaeus, the Fates and Erinyes, the Nymphs, the Curetes/Corybantes, the Winds and the Clouds.
…
2 Translation
On the Consecration of the Gods.
If they are female, consecrations of gods shall be done while the Moon is in the Goddess and in a feminine or fixed zodiac sign, and Venus is in Good Fortune. Only in Scorpio must they (?) not stand.
If they are subterrestrial gods let Selene, Aphrodite and Zeus be witnessed (?) by each other when the consecrations take place, and let Kronos be witnessed in harmony with them.
When the gods are male, we shall set them up while we have Helios in the God.
And if it is a cult statue of Ares, we shall look to Ares, if of Kronos, to Kronos, and analogously for each.
Further, if the gods are aerial, the spring quadrant should be seen;
if they are celestial, the summarly;
if terrestrial, the autumnal;
and if marshy or marine, the winterly.
And the dedications (anadeixeis) of the objects of consecration shall be done in this manner, in accordance with the aligned risings.
If the cult statue is symbolic, like a ram-faced Zeus, a cow-headed Isis, or an image that is lion-shaped, purely spherical or unhewn, such as the wise symbolic inventions of the Egyptians are, then look to the concealed or overshadowed stars, because they will correspond to what is sought, or to Hermes when averse and signifying the same thing.
Consecrations of gods shall be done, when they are female, while Selene is in the Goddess1 and in a feminine or fixed zodiac sign,2 and Venus is in Good Fortune.3 Only in Scorpio must they not stand.
When there are consecrations, if they are subterrestial gods, let Selene, Aphrodite and Zeus be witnessed by each other, and let Kronos be witnessed in harmony with them.4
When the gods are male, we shall set them up while we have Helios in the God.5
And if it is a cult statue of Ares, we shall look to Ares, if of Kronos, to Kronos, and analogously for each.
Further, when the gods are aerial, the spring quadrant6 should be seen;
when they are celestial, the summerly;
when terrestrial, the autumnual;
and when marshy or marine, the winterly.
And the dedications (anadeixeis) of the objects of consecration shall be done in this manner, in accordance with the aligned risings.
When the cult statue is enigmatic, like a ram-faced Zeus, cow-headed Isis, or a lion-shaped,7 purely spherical or unhewn image, such as the enigmatic wise inventions of the Egyptians, look to the concealed or overshadowed stars,8 because they will correspond to what is sought, or to Hermes when averse9 and signifying the same thing.
Now, delay the consecration when καὶ στερεὰ ᾗ τὰ ζῴδια καὶ πολυανάφορα καὶ οἱ μαρτυροῦντες στηρίζωσι καὶ αἱ συναφαὶ τῆς Σελήνης πολλαὶ καὶ καλαὶ τυγχάνωσιν.
But when ὑπὸ δορυφόρων ὁρῶνται οἱ τόποι ἢ οἱ σημαίνοντες τὸ πρόσωπον τοῦ θεοῦ, ἄξει ὁ ἱδρυθεὶς καὶ ἕτερον θεόν.
δορυφορηθεὶς δὲ ἐπὶ τοῦ μεσουρανήματος ὑπὸ Ἡλίου καὶ Ἑρμοῦ ἐν τῷ θ’ ὄντων, τῆς Σελήνης ἐνούσης, it shall be great in its predictions; but when Ἑρμοῦ δὲ ἀπορρέοντος αὐτοῦ ἢ ἀναποδίζοντος ἢ ἐν ἀφώνοις κακουμένου ἢ κακοῦσθαι μέλλοντος, it indicates that its oracular activity must be paused.
When Ares is opposed to them, the cult statue will burn in fires; when Hermes is added to him, it καλπήσεται by soldiers or robbers; when they are ἐν ἰδίοις ὄντες ἢ οἱ κακοῦντες ἢ οἱ κακούμενοι ὑπὸ οἰκείων ταῦτα τολμηθέσεσθαι μαντεύονται. οὐ μόνον αὐτοὶ σκεπτέοι ἀλλὰ καὶ οἱ δεσπόται αὐτῶν· τὸ γὰρ ὅμοιον ἀποτελέσουσιν.
ἐπὶ πάντων δὲ καὶ ἐπὶ πᾶσιν ὁ τῆς τύχης κλῆρος ὁράσθω.
1 The third ‘place’ or ‘house’, two positions after the ascendant.
2 Literally, ‘feminine and fixed’, but since this would leave only Taurus and Scorpio, and Scorpio is expressly forbidden, the intended list must be longer. Feminine signs are Taurus, Cancer, Virgo, Scorpio, Capricorn and Pisces; fixed signs are Taurus, Leo, Scorpio, Aquarius.
3 The eleventh place, two positions before the ascendant.
4 ???
5 The ninth place, four positions before the ascendant.
6 The first three signs (Aries, Taurus, Gemini), and so on with the other quadrants.
Decans
Brethren of Purity
SARTRIX 