Source citation ledger
Tetrabiblos
Claudius Ptolemy
book · c. 150 CE
Ptolemy, Tetrabiblos.
These are separate Atlas meetings that cite this source. Citation is not proof.
Astrology
Ptolemy’s Tetrabiblos treats the moon as a planet whose condition modifies the chart. That is a Hellenistic technical moon, not Thoth’s reckoning moon.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Moon is associated with Divination.
In the Tetrabiblos the moon is among the bodies read for earthly outcomes. The reading is astrological, not Ifá verse and not a Greek temple dream.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Ptolemy argues that celestial configurations incline events. Fate here is a technical natal and mundane claim, not the Greek Moirai spinning thread.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Hellenistic astrology counted seven wandering lights, the sun among them. Seven here is a planetary census, not a luck charm.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Ptolemy treats eclipses among celestial conditions that modify judgments. The handbook is Hellenistic, not Babylonian omen series copied wholesale.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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The seven planets of Hellenistic astronomy are the census behind much later “seven” lore in that lineage. Luck charms that use seven are a different, later habit.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Seven is associated with Divination.
A seven-planet scheme organizes what is asked of the sky in Hellenistic astrology. The technique is not folk luck.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Ptolemy writes of what the configurations incline. Fate in that book is a technical inclination, not three spinning women.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Divination is connected to Astrology.
Astrology is one family of sky-reading. It is a technique with handbooks, not a folk raven omen.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Hellenistic astrology’s seven wanderers are a contained census in Ptolemy’s art.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Ptolemy’s art reads the wanderers against the fixed stars. The stars here are a technical backdrop, not a folk omen-bird.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Star is associated with Seven.
Later speech calls the seven wanderers “stars.” Hellenistic astronomy distinguished wanderers from the fixed lights; the confusion is later English.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Time is associated with Saturn.
Hellenistic astrology gives Saturn a delaying, aging character because the planet is slow. Time here is a planetary temperament, not Kronos eating children.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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A chart is a time frozen as a sky. Ptolemy’s art is one way of reading that freeze.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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In the Tetrabiblos Saturn is one of the seven wanderers with a cold, drying condition. The character is a handbook’s, not a mystery cult.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Saturn is the outermost of the classical seven. The count is Hellenistic astronomy’s census.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Saturn is associated with Fate.
A slow planet that “delays” is easily read as allotted difficulty. Ptolemy’s inclination is not the Moirai, even when later readers hear fate.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Planet Mercury is used in Astrology.
Ptolemy treats Mercury as a wanderer whose condition mixes. The planet is a chart factor, not the Homeric hymn’s newborn thief.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Planet Mercury is a counterpart of Hermes.
Greek astronomers named the innermost wanderer for Hermes. The name is a correspondence, not a proof that the god and the light are one being.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Planet Mercury is associated with Knowledge.
Later astrological handbooks give Mercury a share in speech and craft. That is a planetary job-description, not Thoth’s palette in the Duat.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Ptolemy’s Venus is a benefic wanderer. The temperament is a Hellenistic technical claim.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Venus is one of the seven classical wanderers in Ptolemy’s census.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Hermes is a counterpart of Planet Mercury.
The planet was named for Hermes. Walking from the god should also reach the wanderer without merging hymn and handbook.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Saturn is associated with Cycle.
A slow planet marks long returns. Hellenistic astrology’s Saturn is a delay inside cycles of the seven, not a farmer’s season.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Twelve is associated with Calendar.
Twelve months are a common lunar-solar convenience. The zodiac’s dozen is a later sky-division, not every culture’s year.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Hellenistic astrology counts twelve signs. Ptolemy’s handbook is one such count, not a Māori year and not a Chinese twelve-branch system by default.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Ptolemy’s Tetrabiblos treats Mars among the wandering stars whose positions enter judicial charts. Hellenistic handbook use, not a biography of the war god.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Ptolemy’s Tetrabiblos treats Jupiter among the wanderers used in judicial astrology. Handbook planet, not Zeus’s cult identity.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Ptolemy’s Tetrabiblos uses the zodiac as the belt of signs against which planets are placed. A Hellenistic scheme, not one world sky.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Ptolemy’s Tetrabiblos treats Sirius among the fixed stars whose rising and nature enter judicial charts. Hellenistic handbook use of the dog-star, not generic star-astrology and not unpublished Sopdet.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Ptolemy’s Tetrabiblos treats Orion among the constellations used in judicial astrology. Handbook star-figure, not the unpublished hunter-hero of the stories hung on the shape.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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