Complete Works of Claudius Ptolemy, Vol. II

f. 192—195 Ptolemy’s Karpos Fruit/Centiloquium, f. 196 From the holy John Chrysostom on the prophet Jeremiah, f. 197—199 two astronomical fragments written by two hands, f. 200—205 Ptolemy’s Hypotheseis Hypotheses (the writing has mostly faded so that it is very difficult to read), f. 206—207r as it were an introduction to the calculations of the stars, f. 207v—208 astronomical tables,*), f. 209—218 John the Grammarian of Alexandria on the use of the astrolabe and what each of the things written upon it signifies, with an index on fol. 219 by the first hand, f. 220—225 Method of constructing an astrolabic instrument by Isaac the monk Argyros, f. 226r blank, f. 226v imperfect astronomical tables (following are two blank unnumbered leaves), f. 227r blank, f. 227v—230 (in perverse order and position) certain notes on Euclid’s Elements, which I published in Hermes XXXVIII p. 350 ff.**) — I collated this myself in Rome in 1899.

*) f. 207v small table of 5-year cycles of the 5 stars from the beginning of the year 6884 (1376 AD).
**) I will report here the non-mathematical notes which I omitted there.
f. 228r: On the 4th. If it is agreed that virtues are opposed to vices, and it follows for the most part that they are productive of happiness for the virtues, then the vices opposed to these would also be the cause of unhappiness. Let justice be virtue in the present hypothesis, and let injustice be what is opposed to it. I say, therefore, that those living justly are happy and those unjustly are unhappy. For if not, but if possible, let these be happy; and on the contrary, the ends and consequences are contrary, such as of disease and health, the symmetry and asymmetry of the elements and the well or ill-being of the body; but justice and injustice are contrary to each other; their consequences would also be contrary. But they are also similar; which is absurd. Therefore, it is not true to say that those living unjustly are happy; on the contrary, they are unhappy. f. 227v: If two or more things necessarily belong to something, these will also belong in the same way to that which is named after it. For let symmetry of elements and being happy necessarily belong to health; I say that such things will also belong to the healthy animal in the same way. For if not, but if possible, let these not be in the healthy animal.