Tetrabiblos (The Quadripartite Book)

in the same manner as I shall state. For example: When someone judges a nativity, he should say: if the proposition is of this manner, the air itself will be changed in this manner, in such a way that the temperate proposition is changed to a greater or lesser degree; such an infirmity will happen as the benefit states. This infirmity will grow greater, or this wound will have the property of putrefying. Or, as he who is learned in minerals will say, that a diamond will attract iron if placed around it. And whatever of these things is left to ignorance, and no contrary thing is applied to it to provide a defense, it will happen in every way, and will follow its primary nature. And if, with the contrary, protection is placed there, the wound will neither increase nor putrefy, nor will the diamond stone attract iron if it is anointed with garlic.

He wishes to say that it is possible for the astrologer to know things beforehand which can receive change through the movement of the stars—namely, those which have the property of being able to be disturbed—so that he who must judge may apply protection there and temper them with their own property, just as physicians do, who, if they did not treat a wound, it could putrefy, and a man might die from it. The gloss did not need another way of saying what he said.

These things, however, which are predicted are not prevented except by those things which are naturally contrary to them; and it is judged according to the proportion. Thus also it will happen in those things which occur to men: the accidents will be unknown, or when they are known, if contrary things are not cast against them, the first order of nature will necessarily follow. But if they are known beforehand, and that which is known to cure them is found, either they will not happen at all by the natural way and the first judgment, or if they happen, it will be in a minor accident.

We can avoid these same things that we have spoken of, so that they do not arrive at such a state by counteracting them according to nature and by interrupting the prejudice. Thus will things be if a man does not know the accidents which happen to men, or if he knows them but does not prepare any thing which is contrary to the accidents in all ways according to how the first order of nature would happen. But when it is known before it happens, or some one appears who knows how to provide a remedy, it will happen, and if they happen, it will be a minor thing.

That which he said, "these same things that we have spoken of are defended against by these things," he wishes to say [is that] the manner of remedies by which the works of natural things are changed according to the property that is in them is in the same way with the works of celestial bodies, which can have a remedy. For just as earthly works follow the primary thing unless they are resisted in some work, so the works of celestial bodies follow the work of their proper nature unless they are resisted by some work or are medicated. However, if they are medicated, it will either destroy them entirely and they will not be, or if they are, it will be for them a very minor thing.

And when there is one and the same force in general and individual things, it is a wonder why it is conceded by men that the prognostication of general things can be had and that one can be protected from them. For there are very many who concede the clouds and figures of the fixed stars in the prognostication of the times of the year, and they occupy themselves much with these; nor do they fail to protect themselves from those things which are hanging in the future, and they reserve what is cold in summer, and in winter indeed what is hot. Generally, also, their completions [complexions] endeavor to attract the temperate. Likewise, when they wish to protect themselves from misfortunes and accidents that happen at sea, they attend to the clouds of the fixed stars. In the conceptions of beasts also, and the planting of plants, they observe the figures of the moon, which are formed according to the power of its light, and what they do. We remember we have seen [that no one] would ever deny this or say that it neither benefits nor can be. There are some, however, who judge that regarding the prognostications of individuals in their own proper complexion, no one can attain [knowledge], as in the increase or decrease of heat or cold, and likewise in the proper complexion of anyone’s thing; they opine that there is also much from which no one can protect himself. But if it is plain that when we cool our bodies before the arrival of general heat, less heat falls upon us, we can do the same in individual things which increase heats, namely, to convert them to temperance.

And after this force is one and the same in universal and particular things, it is to be wondered by what reason it happens that men do not know those things which are to be in universal things, and do not provide the preparation and protection which are expedient against them. For as a rule, all men mostly know and can know beforehand the times and clouds of the fixed stars, and the figures of the moon, and they look into them much and into protecting themselves from them. They prepare cold things in summer, and in winter hot things, and they study to bring the complexion of the time to temperance. Furthermore, they look to the clouds of the fixed stars when they wish to protect themselves from things that happen by sea. Similarly, also regarding beasts, namely, when they give the male to the female; and in planting trees, they look at the figures of the moon when it is full or diminished or increased. Nor have we ever seen anyone who has rejected this or would say that it is a deception, or that it cannot be, or that it does not bring great benefit. There are, however, some who say that in particulars a man cannot know those things which happen therein from those things which are proper to each complexion of things, as, for instance, that there is more or less cold, and likewise heat, and that a man might be able to protect himself from particulars. And since it is manifest how it ought to be so that heat comes, we will cool our bodies so that we will not have heat so great when it comes; we will be able to do this same thing well for particulars, and we will be able to increase heat well so that it will be greater for this same reason.

All these words are one aphorism. He wishes to say that after the force is one and the same in universals and particulars, as he taught us before regarding the works of the stars which receive change, a man should well wonder by what reason it happens that men are so ignorant of all things, and a man cannot know those things which are to be before they are in universal things, as are the seasons of the year, and those things which shepherds, laborers, and sailors know, and others which he stated. He would see that in knowing these things before they happen lies great benefit, on account of the protection which is applied there. And similarly, it happens in particulars if protection is applied there, which, indeed, in particulars is easier and a man can do it more. This, in fact, is the reason for the whole of this saying of Ptolemy. Truly, however, because it is somewhat closed, I wish to explain it better to you. And that which he said, he strives to hand down the complexion to temperance; he wishes to say that there are things by which all times of the year are tempered for preserving health. You, however, shall know the virtue of this through the books of physics which speak of the regimen of the healthy. And that which he said in the beginnings of placing the beasts, namely, the male to the female, and in planting trees, and he himself