Aphorisms 11–20 from Ptolemy’s Ὁ Καρπός

Here are aphorisms 11–20 from the copy of Ptolemy’s “Ὁ Καρπός” in BnF gr. 2180. As to be expected, there are a number of idiosyncrasies here, some going well beyond the orthographic changes (which are unsurprising really). In some cases, this copy of the text includes additional clauses that raise interesting questions. For example, the “τοῦ παρόντοϲ ἔργου” at the end of aphorism 11. How are we to understand the distinction between the common “τοῦ προκειμένου πράγματοϲ” and the added “τοῦ παρόντοϲ ἔργου” in this copy? Did the copiest understand a semantic difference between “πράγματοϲ” and “ἔργου”? And why did the later reader who glossed so much of the text ignore aphorism 15?

The first seventeen aphorisms from a 15th-century copy of Ptolemy’s Ὁ Καρπός.
Translation of Aphorisms 11–20 from BnF 2180
Aphorism BnF 2180 Translation
ια’ Μὴ πρώτερον ἐπιλέξεισ ἡμέραν καὶ ὥραν, πρὶν ἤ διαγνώναι τὴν ποιώτητα τοῦ προκειμένου πράγματοϲ, τοῦ παρόντοϲ ἔργου. Do not first select the day and hour before you discern the quality of the proposed matter, of the present action.
ιβ’ Ἡ φηλία καὶ τὸ μῖσοϲ κολύουσιν τὸ ὐπροβαίνειν ἀληθὴ τὸ ἀποτελέσμα, ἐλαττοῦσιν γὰρ τὰ μέγιστα καὶ μεγαλύνουσιν τὰ σμικρώτατα. Love and hate impede arriving at true astrological judgements, for they diminish strong things and magnify very weak things.
ιγ’ Ὅτε δηλώσει ἡ οὐρανία θέσει τι, χρῶ συνεργοῖϲ καὶ τοῖϲ φθαρτικοῖϲ ἄστροιϲ ἤτοι τοῖσ δευτερίοισ. When the celestial disposition signifies something, use the cooperating and the destructive stars, that is the secondary ones.
ιδ’ Ὢ ὁπόσα σφάληται ὁ ἐπιστήμων, ὅτε ὁ ἕβδομοϲ τόποϲ καὶ ὁ κύριοϲ αὐτοῦ ὦσιν κεκακομένοι. Oh, how many things baffle/frustrate the man wise in astrology, when the seventh house and its lord have been rendered unpropitious.
ιε’ Ὁ ὡροσκόποϲ τῶν ἐχθρῶν τοῦ βασιλέως ἢ τῆς βασιλείας εἰσὶν τὰ ἀποκεκληκότα ζῴδια ἀπὸ τοῦ ὡροσκόπου αὐταῖς, οἱ δὲ ὡροσκόποι τῶν κυρίων εἰσὶν τὰ κέντρα, καὶ οἱ ὡροσκόποῦντεσ τῶν δὲ ἐν αὐτοῖϲ ἀπὸστρεφωμένων εἰσὶν αἱ ἐπαναφοραί. τὸ αὐτὸ καὶ ἐπὶ τῶν δογμάτων. The ascendent of the enemies of the king or the kingdom are the cadent signs from their ascendent, and the ascendent of their rulers are the cardinals, and the ascendents of those who dwell in them (what I read as ἀποστρεφομενων should probably be ἀναστρεφομενων) are the succedents. And the same thing in beliefs.
ιϛ’ Ὅτε κυριεύσουσιν οἱ ἀγαθοποιοὶ τὸν η’ τόπον, ἐπάγουσιν τὴν βλάβην ἀπὸ ἀνδρῶν ἀγα[θῶν], εἰ δὲ ἀγαθύνονται, ἀπαλάττουσι ταύτηϲ. When the benefics rule the eighth house they cause damage to good men, but if they are made good, they depart from this.
ιζ’ Ὅτε ἀποτελεῖσ περὶ τινοϲ ζωῆς γέροντοϲ, μὴ πρότερον ἀποτελέσεις, πρὶν ἂν καταμετρήσεις, πόσα ἐνδέχεται τοῦτον ἔτει ζῆσαι. When you forecast about a particular life of an old man, do not first forecast before you have measured how long it is possible that this one still lives.
ιη’ Ὅτε οἱ δύο φωστῆρεσ ἐν ἑνὶ λεπτῷ ὥσιν, ὡροσκοπεῖ δὲ καὶ ἀγαθοποιόϲ, ἐν πᾶσιν ἔσται εὐτυχὲισ τοῖϲ ἀνὰ χεῖρα ὁ γινόμενοϲ· ὡϲ αύτωϲ καὶ εἰ διαμετροῦσιν ἀλλήλοιϲ ἀπὸ τοῦ ὡροσκόπου καὶ τοῦ δύνοντοϲ. εἰ δὲ κακοποιόϲ ἐστιν ἐν τῷ ὡροσκόπῳ, νόει τὸ ἐναντίον. When the two luminaries [i.e., the sun and moon] are in a single minute, and also the benefic is the ascendent, the Native will be fortunate in all things that come his way. Just as also if they oppose each other from the ascendent and from the descendent. But if a malefic is on the ascendent, suspect the opposite.
ιθ’ Ἀμβλύνηται ἡ τοῦ καθαρσίου ἐνέργεια τῆσ [σελήνης] συνοδευούσησ τῷ Διί. The action/effect of purification loses is dulled when the moon is in conjunction with Jupiter.
κ’ Μὴ ἅψῃ μόριον σιδήρω ἡ σελήνη ἐπεχούσα τὼ ζῴδιον, ὃ κυριεύει τοῦ μορίου ἐκείνου. Do not touch a part of the body with iron when the moon is in the sign that rules that part of the body.

As always, I reserve the right to change these translations when I learn that I made a mistake. For example, I might revise aphorism 9 because there is, apparently, some debate about the meaning of the term “οἱ στοιχειοματικοὶ” (see “Ὁ Καρπός, Aphorisms 6–10”). Relying on classical sources, Liddell and Scott translate “στοιχειοματικοὶ” as “casters of nativities.” According to C. Blum, later sources indicate a shift in meaning to one that implies a more magical practice. Something closer to “making amulets” or “making talismans.” I haven’t finished the article, so I don’t know yet if the arguments it persuasive.

In honor of aphorism 20, warning against bleeding when the moon is in the sign that rules that part of the body, here’s a zodiacal man from later in that same codex with the standard mapping of signs onto the body, starting with Aries at the top of the head and ending with Pisces at the feet.

A zodiacal man maps the twelve signs onto parts of the body, starting at the head and working to the feet. From BnF 2180, f. 108r