Tetrabiblos and Centiloquy

In the conceptions of beasts and the
plantings of plants, they observe the phases of the moon, which form according to the quantity of its light; and what they should do. We have seen no one who ever denied this, or who said that the moon could neither bring things to completion nor exist original: "nec perficere nec esse posse". There are some, however, who judge that no one can arrive at prognostications regarding individuals in their own temperament complexion: the specific balance of the four humors—blood, phlegm, yellow bile, and black bile—in a person or thing, such as in the increase or decrease of heat or cold, and similar things in the proper temperament of each thing; they also think there are many things against which no one can protect themselves. But if it is clear that when we cool our bodies before the arrival of general heat, less heat lies upon us; we can do the same in individual things which increase heat: namely, so that we may turn them toward a lack of proportion original: "intemperiem", except that the occasion of this deception is the prognostication of the generation of individual things. And because very few have this in use—so much so that it is almost the occasion—other things are in no way believed. For things having contrary powers are not easily found without the things through which we prognosticate those powers; and therefore, for the most part, they are not found perfectly. On account of which, since the powers of nature are always winning when there is no prohibition, they thought that nature itself did whatever happens inevitably, and thus it cannot be prohibited. And as it seems to me, they thought the same in that very same prognostication. But although it might happen that in the greater part the prognostication might fail, it would nevertheless be fitting that we should investigate it subtly, because some truth is in it; just as in the science which demonstrates how to preserve health referring to Medicine, although it is not the cause of health for all men, since it is nevertheless for some—even if it be modest—it is still to be grasped and loved; and we ought to estimate that there will be great profit in this. It is also clear that the Egyptians had shown the powers of this work to Mary likely referring to Maria Prophetissa, an early alchemist/philosopher, because in all books they joined the science of healing with the prognostications of the stars. For this reason, they knew these things would be of such a kind, nor would they join those things together in the same hour to perform incantations and medicines to delete present or future impediments—whether general or particular—happening through the surrounding body the "surrounding body" refers to the atmosphere or the celestial spheres, except because they thought that things about to happen are neither changed nor turned away. On account of which, they placed in the second order of virtue and power that which has the power of contradicting this nature and the things which follow it; and they joined the powers of the utility of that work with the powers of prognostication in the books which are called the "Showers of Medicine" original: "ostensores medicine": namely, so that they might apprehend the qualities of existing temperaments through the stars, and also the accidents which happen through the surrounding body, and their occasions. And so that they might also be strong in that science of things and in the doctrine of curing curable things in the greater part: because it is in no way possible that all bodies and infirmities be of the same mode of quality or lack of proportion. And so that through medicine and through things convenient and not convenient to each body, they might exist stronger in the guarding against future infirmities; and also so that they might heal those things which have already happened with a medicament in which there is neither imperfection nor any deception; and so that from this, one might reach the highest perfection to which anyone can attain. These things, therefore, had to be premised in speaking generally. The things to be said now follow in this introductory work. And we shall first manifest those works to which the alterations of celestial things properly happen; and we are raised to this by the natural order of ancient experiment. And from these, we shall first treat the works of the wandering stars erraticarum stellarum: the planets, as opposed to the "fixed" stars and the lights the Sun and Moon, God willing.

Chapter 4. On the strengths of the luminaries and the wandering stars.

MIt is manifest that the work of the substance of the Sun is to heat and to dry a little, since the sense of this work is itself more fit than other works, and the science of it is easier on account of its greatness...