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Gerard of Feltre's 13th-century text Summa on the Stars demonstrates the problem that astrological determinism creates for the theological argument: "If the stars make a man a murderer or a thief, then all the more it is the first cause, God, who does this, which it is shameful to suggest".

In this discussion Ptolemy makes a point that was to be called upon by many later astrological writers, that "the lesser cause always yields to the stronger". However, Ptolemy also maintains that disastrous events will only follow a natural course if no counter action is taken to avert the problem, as when "future happenings to men are not known, or if they are known and the remedies are not applied".

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The astrologer's position is compared to that of the physician, who must be able to recognise beforehand which ailments are always fatal, and which admit of aid. It is therefore reasonable, in Ptolemy's estimation, to moderate actions with awareness of how the prevailing and future temperament prospers or injures the natal temperament, or to elect to act at a time that is astrologically suitable to the activity — just as it is deemed rational to use knowledge of the stars to ensure safety at sea; to use knowledge of the lunar cycle to ensure successful breeding and sowing, or to cool ourselves against the extremes of temperature in order that we suffer less.

Ptolemy's philosophical conclusion on the subject, which helped to secure its intellectual standing until the 18th century, is thus: "even if it be not entirely infallible, at least its possibilities have appeared worthy of the highest regard". One of the unique features of the Tetrabiblos , amongst the astrological texts of its period, is the extent to which the first book not only introduces the basic astrological principles, but synthesises and explains the reasoning behind their reported associations in line with Aristotelian philosophy.

Uniting these Aristotelian principles with a prevalent Greek philosophy employed by Zeno of Citium and the Pythagoreans , the next three chapters arrange the planets into pairs of opposites.


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Chapter nine discusses the "power of the fixed stars". Here, rather than give direct humoral associations, Ptolemy describes their "temperatures" as being like that of the planets he has already defined. Hence Aldebaran "called the Torch" is described as having "a temperature like that of Mars", whilst other stars in the Hyades are "like that of Saturn and moderately like that of Mercury". Chapter ten returns to the humoral theme more explicitly, clarifying that the zodiac is aligned to the seasons and so expressive of the shifting emphasis through moisture, warmth, dryness and cold, as brought about by spring , summer , autumn , and winter.

Similarly, the four angles of the chart present an humoral emphasis through association with the effects of the four cardinal winds that blow from their aligned directions. Geometrical principles are used to define the favourable or unfavourable quality of astrological aspects , based on the angular relationship of planets and signs with ecliptic degrees. In Ptolemy's era the boundaries of the zodiac signs were close to those of the visible constellations whose names they bear, but Ptolemy demonstrates the theoretical distinction between the two frames of reference in describing the starting point of the zodiac as fixed, not to the stars, but to the mathematically calculated vernal equinox.

Whereas other ancient astrological writers gave their emphasis to the astrological interpretation of such definitions for example, in describing how tropical signs are indicative of quickly changing situations , [62] Ptolemy's focus is notably different; given to the astronomical and philosophical factors that underlie the definitions rather than their astrological meaning in practice.

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Ptolemy explains that the definitions of the zodiac are not his own, but present "the natural characters of the zodiacal signs, as they have been handed down by tradition". Some commentators have viewed Ptolemy's comparatively dispassionate approach towards points of astrological contention as reason to suppose he was more interested in the theoretical principles than the actual practice of astrology. Classics scholar Mark Riley raised these points in his assessment that Ptolemy approached the subject of astrology with exactly the same theoretical inclination that he applied to astronomy, geography and the other sciences on which he wrote.

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Book II presents Ptolemy's treatise on mundane astrology. This offers a comprehensive review of ethnic stereotypes , eclipses , significations of comets and seasonal lunations , as used in the prediction of national economics, wars, epidemics, natural disasters and weather patterns. No other surviving ancient text offers a comparable account of this topic, in terms of the breadth and depth of detail offered by Ptolemy.

Although no demonstrated examples are given, he writes with authority in this branch of his subject, which suggests it was of particular interest to him. Modern commentators have remarked that Ptolemy was "consciously taking a different approach" to contrast "with the 'old', infinitely complicated methods". Ptolemy begins by stating he has briefly reviewed the important principles and will now develop the details of astrology in the appropriate order.

His point is that astrological assessment of any 'particular' individual must rest upon prior knowledge of the 'general' temperament of their ethnic type; and that the circumstances of individual lives are subsumed, to some extent, within the fate of their community. The second chapter gives a broad generalisation of how differences in physical traits occur between the inhabitants of the various climes a demarcation based on latitude. Communities that live close to the equator, for example, are described as having black skins, small statures, and thick woolly hair, as a protective response to the burning heat of that location.

By contrast, communities that have settled in high northern regions are defined by their colder environment and its greater share of moisture. Their bodily forms are paler, taller, with finer hair, and in their characteristics they are described as "somewhat cold in nature". The several regions are similarly defined according to the mix that arises within this kind of analysis. Ptolemy explains that such considerations are only dealt with summarily, as a background consideration for what follows.

He also makes clear that such traits are to be found "generally present, but not in every individual".

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In chapter 3 Ptolemy unites his interests in astrology and geography, to outline the astrological associations of "our inhabited world". For example, the 'Aries triplicity' which includes Aries, Leo and Sagittarius is chiefly dominated by Jupiter and assisted by Mars. Jupiter rules the north wind and Mars the west wind; therefore this triplicity governs the north-west quarter of Ptolemy's "inhabited world": the area known as Europe. Again, these divisions are general, and specific rulership of each nation is modified by location and observed cultural distinctions.

For example, in Europe, only those regions that lie to the north-west extremes are fully attributed to Jupiter and Mars, since those that lie towards the centre of the inhabited area incline towards the influence of opposing regions. Ptolemy names Britain and Spain as two nations appropriately placed in the north-west quarter to accept the rulership of Jupiter and Mars. Such nations are described as "independent, liberty-loving, fond of arms, industrious", based on characteristics attributed to those planets. Being predominantly governed by masculine planets they are also "without passion for women and look down upon the pleasures of love".

Though Ptolemy describes his analysis as a "brief exposition", [77] the chapter builds into an extensive association between planets, zodiac signs and the national characteristics of 73 nations. It concludes with three additional assertions which act as core principles of mundane astrology:. The remainder of the book shows how this information is used in the prediction of mundane events.

Focus is given to eclipses, as the "first and most potent" cause of change, [78] supplemented by examination of the 'stations' of the superior planets : Saturn, Jupiter and Mars. Chapter 7 begins the examination of what type of event will manifest. This is judged by the angle of the horizon which precedes the eclipse in the chart set for the location under scrutiny [83] and the planet s that dominate this angle by rulership and powerful aspectual connections.

Within his Almagest Ptolemy explains that he had access to eclipse records kept for years since the beginning of the reign of king Nabonassar BC. The colours of eclipses and "the formations that occur near them, such as rods, halos, and the like" are considered [89] along with the astrological significance of comets, in whether they take the form of "'beams', 'trumpets', 'jars', and the like".

Meaning is derived from their position relative to the Sun and assessment of "the parts of the zodiac in which their heads appear and through the directions in which the shapes of their tails point". The remaining chapters of book II are dedicated to meteorological matters. Chapter 10 specifies that the new or full Moon preceding the Sun's ingress into Aries can be used as a starting point for investigations concerning the weather patterns of the year.

Lunations which precede the Sun's ingress into any the other equinoctial and solstice signs Cancer, Libra and Capricorn can also be used for seasonal concerns, and within these "monthly investigations" bring more particular details based on lunations and the conjunctions of the planets. Ptolemy's theme throughout the book is that charts of this nature cannot be judged in isolation, but are to be understood within the pattern of cycles to which they belong, and where there are strong connections between the degree points involved; for:.

In every case… one should draw his conclusions on the principle that the universal and primary underlying cause takes precedence and that the cause of particular events is secondary to it, and that the force is most ensured and strengthened when the stars which are the lords of the universal natures are configurated with the particular causes.

With the astrologer expected to have knowledge and awareness of the mundane cycles that outline the background principles of the personal horoscope, Ptolemy closes this book with the promise that the next will supply "with due order" the procedure which allows predictions based on the horoscopes of individuals. Books III and IV explore what Ptolemy terms "the genethlialogical art": the interpretation of a horoscope set for the moment of the birth of an individual.

Ptolemy explains the order by which each theme becomes relevant, and follows this in his arrangement of topics presented in the remaining chapters of books III and IV. First he deals with the prenatal matters, covering the astrological significators of the parents in chapter 4, and siblings in chapter 5. Then he deals with the matters "directly concerned with the birth", [] explaining how to judge such issues as whether the child will be male or female ch. The exploration of post-natal concerns begins in chapter 9 with a review of astrological factors that occur when children are not reared.

This considers the indications of still births and babies that seem "half-dead", or those that have been left exposed including whether there is possibility they may be taken up and live. Chapter 10 then details the techniques for establishing the length of life under normal circumstances. This is an important and lengthy passage of text, the techniques of which require precise astronomical detail and advanced knowledge of complex progressive techniques. The planetary significations follow the logic of their humoral associations, so that Jupiter associated with warmth and moisture, an humoral combination which promotes growth gives largeness in bodily form.

The details of planetary associations with bodily organs and functions are given, such as Saturn ruling the spleen and Jupiter the lungs. Jim Tester has pointed out that several lists of this type exist "more or less agreeing in detail". The third book concludes with a discussion in chapters 13 and 14 of what is described as a "largely overlooked" facet of Ptolemaic doctrine: the "psychological" one, which concerns the quality of the soul or psyche.

The soul, for Ptolemy, includes the faculty for conscious reasoning, which is rational and attributed to the condition of Mercury, and the subconscious and unconscious elements of the mind the "sensory and irrational part" , which is sensitive and attributed to the condition of the Moon.

Diseases of the soul are defined as "affections which are utterly disproportionate and as it were pathological" [] including insanity, inability to exercise moderation or restraint, instability of the emotions, depraved sexuality, morbid perversions, and violent afflictions of the intellectual and passive parts of the mind. The astrological explanations are mainly related to the exaggerated influence of destructive planets which are also in difficult configurations with Mercury and the Sun or Moon, or the planet associated with the psychological impulse for example, Venus in matters of sexuality.

Within this book Ptolemy has surveyed all the topics that relate to inner qualities, genetic patterns, predispositions and the natural tendencies present from birth. His exploration of individual horoscopes continues into book IV, the only distinction of content being that subsequent topics relate to material matters and life experiences: what Ptolemy refers to as "external accidentals".

Book IV is presented with a brief introduction to reaffirm the arrangement of content as previously described. It starts with the topics of riches and honour. Ptolemy says: "as material fortune is associated with the properties of the body, so honour belongs to those of the soul". It is notable that in his discussion "Of the fortune of Dignity", in chapter three, Ptolemy makes no reference to the Lot of Spirit or Daimon , which would normally be used as the spiritual counterpart to the material wealth and happiness associated with the Lot of Fortune.

This is viewed as a demonstration of his general dislike declared in bk. The subsequent chapter, the title of which is translated by Robbins as 'Of the Quality of Action', concerns professional inclinations and the significators of career advance or decline. This is followed by the treatment of marriage in chapter 5, which is primarily referred to the Moon in a man's chart, to describe his wife, and the Sun in a woman's chart to describe her husband.

The next four chapters complete the survey of natal themes, dealing with the topics of children ch. The final chapter of the work is described as "a curious one" [] for introducing a separate theme at the end of the book. This refers to the seven 'ages of man', which Ptolemy briefly mentioned in III. This is to ensure the prediction will "harmonise those details which are contemplated in temporal terms with that which is suitable and possible for persons in the various age-classes" and avoid out-of-context predictions such as imminent marriage for a young child, or "to an extremely old man the begetting of children or anything else that fits younger men".

The information in the passage can be summarised as follows: []. The book ends with a brief discussion of astronomical and symbolic cycles used in the prediction of timed events, which includes mention of primary directions, annual profections, ingresses, lunations and transits. The translator of the Loeb English translation, F. Robbins, reports a "puzzling problem" regarding the final paragraph of the book. One group of manuscripts have either been left unconcluded or supplied with text that matches an Anonymous Paraphrase of the work speculatively attributed to Proclus ; the other presents text which is the same in general content, but longer, according with manuscripts that were transmitted through Arabic translations.

Robert Schmidt, the English translator of the later Project Hindsight edition agrees with his choice, stating that the text of the latter "sounds more generally Ptolemaic". Robbins explains that the lack of an ending usually occurs when ancient books are compiled in the form of a codex rather than a roll. Since the Paraphrase edition of the Tetrabiblos aimed to present the work's meaning without Ptolemy's own complicated style of text construction, Robbins says that he "cannot conceive how anyone except perhaps Ptolemy could have reversed the process and evolved the tortuous, crabbed Greek of the latter from the comparatively simple language of the former".

This has the book conclude with Ptolemy declaring "since the topic of nativities has been summarily reviewed, it would be well to bring this procedure also to a fitting close". Despite Ptolomy's prominence as a philosopher, the Dutch historian of science Eduard Jan Dijksterhuis criticizes the Tetrabiblos , stating that "it only remain puzzling that the very writer of the Almagest , who had taught how to develop astronomy from accurate observations and mathematical constructions, could put together such a system of superficial analogies and unfounded assertions.

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