Ghāyat al-Ḥakīm · draft

Book Two, chapter 3

The influences of the planets, and the Sun and Moon

Ritter pp. 63–78 · 61 passages

Ritter p. 63

1Chapter 3

فصل (٣)

2A group has held that the action of the sphere is only through greater or lesser heat, since they had not become acquainted with these wondrous effects and the hidden sciences; and they made these actions that issue forth issue only from the two planets, the Sun and the Moon, with the other planets assisting and strengthening them in their actions. And they said that by the motions of the Sun the motions of the planets in all the degrees are reckoned, and by the states of the Sun the states of all nativities are reckoned.

وقد ذهبت طائفة الى ان فعل الفلك انما هو بحرارة ازيد او انقص اذ لم يطّلعوا على هذه الآثار البديعة والعلوم المكتومة وجعلوا هذه الافعال الصادرة انما تصدر عن كوكبى الشمس والقمر وسائر الكواكب معينة مقوّية لهما فى افعالها وقالوا ان بحركات الشمس تعتبر حركات الكواكب فى الدرجات اجمعها وباحوال الشمس تعتبر احوال المواليد اجمعها،

3And they agreed that the Moon has states by which the states of its influences are reckoned. The first of its states is its distance from the Sun after its separation from the conjunction with it, and until it reaches the square of the Sun; this is stronger in moving the moistures and the heat, [the share] of moisture being greater and of heat less. So its action at that time is in the growth of all plants and its growth and spreading more evident; and that is clearest in what spreads out upon the ground. And it has 〈a second state, from〉 after its first square until the time of its completion in light, and its completion in that is the time of its opposition to the Sun; for its moving of heat and moisture is equal, and so in this time it is strongest in spreading and growth for all plants, and most evident in action in all that it does in moving moisture and heat in the bodies of animals, the bodies of plants, and in minerals.

واطبقوا على ان للقمر حالات تعتبر بها احوال تأثيراته فاول حالاته بعدُه عن الشمس بعد انفصاله عن الاجتماع معها والى ان يبلغ الى تربيع الشمس فهذا يكون اقوى على تحريك الرطوبات والحرارة للرطوبة اكثر وللحرارة اقل فيكون فعله حينئذ فى نموّ النبات كله ونشوءه وانبساطه اظهر وذلك فيما انبسط على الارض ابين، وله 〈حال ثانية من〉 بعد التربيع الاول منه الى وقت كماله فى النور وكماله فى ذلك هو وقت استقباله للشمس فانه يكون تحريكه للحرارة والرطوبة بالسواء فيكون فى هذا الزمان اشدّ بسطًا ونموًّا للنبات كله واظهر فعلًا فى جميع ما يفعله من تحريك الرطوبة والحرارة فى ابدان الحيوان واجساد النبات وفى المعدنيات،

"Conjunction" here renders al-ijtimā' (the meeting of Sun and Moon), not muqārana. The phrase wa-l-ḥarāra li-l-ruṭūba akthar wa-li-l-ḥarāra aqall is elliptical; "[the share]" is supplied. The words in angle brackets are Ritter's supplement. 'First square' (al-tarbī' al-awwal) is the first quarter-phase of the Moon. 'Opposition' renders istiqbāl here.

Ritter p. 64

4And from the opposition until the time of its second halving in light, it is a mover of moisture and heat, of moisture a little less and of heat a little more; so its effect on the bodies of animals, plants and minerals is that it spreads them, makes them grow, and moves them towards opening, diffusion and spreading, except that its spreading is more by heat than by moisture.

ومن الاستقبال الى وقت انتصافه الثانى فى الضوء يكون محرّكًا للرطوبة والحرارة للرطوبة اقلّ قليلًا وللحرارة اكثر قليلًا فيكون تأثيره فى ابدان الحيوان والنبات والمعدنيات انه يبسطها وينميها ويحرّكها الى الانفتاح والانتشار والانبساط الا ان بسطه بالحرارة اكثر منه بالرطوبة،

'Second halving' (intiṣāfuhu al-thānī): the second half-moon, i.e. last quarter.

5And from its second halving until its concealment by the rays of the Sun, its action and its moving of heat are little, very slight, less than in its being in the three preceding configurations, so that it is said that, by comparison with that, it dries a little and cools much; and that is because its moving of moisture is less. Therefore we said that it may be said that in this quarter it cools with much cooling and dries with little drying.

ومن انتصافه الثانى الى استتاره بشعاع الشمس يكون فعله وتحريكه للحرارة قليلًا يسيرًا جدًّا اقلّ منه فى كونه فى الثلاثة الاشكال المتقدّمة حتى يقال انه بالقياس الى ذلك ييبّس قليلًا ويبرّد كثيرًا وذلك انه يكون تحريكه للرطوبة اقلّ فلذلك قلنا انه يجوز ان يقال انه يبرّد فى هذا الربع تبريدًا كثيرًا وييبّس تيبيسًا قليلًا،

6And when it is conjoined with the Sun in one minute, that is a fifth state for it; and according to the Chaldeans it is the best of its states and the greatest of them in power for its action; and according to the Indians it is the most corrupt of its states and the weakest for it in its action and its powers; and according to the Persians it is, in strength and weakness, and in increase in action and decrease in it, according to the sign in which the conjunction with the Sun takes place.

وإذا اجتمع فى دقيقة واحدة مع الشمس فهى حال له خامسة وهى عند الكسدانيين افضل احواله واكثرها قوّةً لفعله، وعند الهند انها افسد احواله واضعف له فى فعله وقواه، وعند الفرس انه يكون فى القوة والضعف والزيادة فى الفعل والنقصان منه على حسب البرج الذى يكون فيه الاجتماع مع الشمس،

'Conjunction' here renders ijtimā' (not muqārana). 'Chaldeans' renders al-Kasdāniyyūn.

7But the Greeks and the Egyptians hold that its conjunction with the Sun is strongest for it, as we said; and they do not say, as we say, that it is the best of its states relative to the Sun, because in their view the best of its states relative to the Sun is its being filled with light. So when it is conjoined with the Sun it is strongest for it only, not that it is the best of its states and the greatest of them in power in its action.

واما اليونانيون والمصريون فانهم يرون ان اجتماعه مع الشمس اقوى له كما قلنا ولا يقولون كما نقول انها افضل احواله من الشمس لان عندهم ان افضل احواله من الشمس هو امتلاؤه من الضوء فاذا اجتمع مع الشمس يكون اقوى له فقط لا انه افضل احواله واكثرها قوةً فى فعله،

Ritter p. 65

8And our ancients have all agreed that the best of the states of the Moon, in its configuration and its distance and nearness from the Sun, is when it is conjoined with the Sun in one minute, and that this state it has relative to the Sun is a fifth state whose ruling is other than the ruling of the four, and that it is the most sublime of its states and the strongest for it in its actions, because it rejoices in its conjunction with the Sun like the traveller when he returns from his journey to his homeland. And it is then the doer of things; and even if previously it had done parts of them, in the conjunction it completes those deficiencies and adds to them what was lacking from them.

وقد اجتمع قدماؤنا كلهم ان افضل احوال القمر فى تشكّله وبعده وقربه من الشمس هو اذا اجتمع مع الشمس فى دقيقة واحدة وان هذه الحالة له من الشمس حال خامسة حكمها غير حكم الاربعة وانها اجلّ احواله واقوى له فى افعاله لانه يفرح باجتماعه مع الشمس كالمسافر اذا رجع من سفره الى وطنه ويكون حينئذ فاعل الاشياء هو وان كانِ فيما قبل قد فعل اطرافًا منها فانه فى الاجتماع يتمّم تلك النواقص ويزيد فيها ما نقص عنها،

9And they say also that it becomes able to perform actions resembling the actions of the Sun; and this is a great matter and a weighty state. And they said that at that time the occult properties occur in all composite bodies. But it should not be understood from us here that it makes the occult properties and other things, because these actions all belong to the Sun; to the Moon belongs only the bringing to light of those effects which the Sun has produced, and bringing them out from their hiding-places, and kindling them after their extinction; or we say, as a universal statement, that it makes them manifest when they had been hidden. And how could that be said, when the Sun is the one who brings forth all things and brings them out from non-existence into existence?

ويقولون ايضًا انه يقوى على افعال شبيهة بافعال الشمس وهذا امر عظيم وحال كبير وقالوا انه حينئذ تقع الخواصّ فى كل الاجسام المركّبة وليس ينبغى ان يفهم هنا عنّا انه يفعل الخواصّ وغيرها لان هذه الافعال كلها للشمس وانما للقمر اظهار تلك الآثار التى فعلتها الشمس وابرازها من مكامنها وإشعالها بعد انطفائها او نقول قولًا كليًّا انه يظهرها وقد كانت مخفية، وكيف يقال ذلك والشمس هو مخرج جميع الاشياء ومبرزها من العدم الى الوجود،

10And these five states which we have described for the Moon relative to the Sun are matched by all the states of animal, plant and mineral; and likewise the state of the Moon relative to the Sun matches the states of all animals in their ages: childhood, youth, maturity, old age and decrepitude.

وهذه الاحوال الخمسة التى وصفناها للقمر من الشمس يشاكلها جميع احوال الحيوان والنبات والمعدن وكذلك قد يشاكل حال القمر من الشمس احوال الحيوانات كلها فى اسنانها من الصبا والشباب والكهولة والشيخوخة والهرم،

Ritter p. 66

11And likewise the four seasons of the year correspond to it, and likewise the four directions which are called the corners of the world correspond to it, and they are the east, the west, the right and the north; and from these four directions four winds blow. And all of these correspond to the four humours which are in the body of man.

وكذلك قد تشاكله فصول السنة الاربعة وكذلك قد تشاكله الاربع جهات التى تسمّى زوايا العالم وهى المشرق والمغرب واليمين والشمال وقد تهبّ من هذه الاربع جهات اربع رياح، وقد تشاكل هذه كلها الاخلاط الاربعة التى فى بدن الانسان،

al-yamīn, lit. 'the right', here stands for the south.

12So all these notions and these faces themselves, even if their origin is from the stars and the two luminaries through the powers of their motions, yet after their being in this form they receive from the powers of the motions of the stars things which are sent forth to them after their being in their forms, so that they come to have states which necessitate forms that are other than their forms in their beginnings. And if this is so, then all composite bodies undergo perpetual changes through what they receive from the powers of the motions of the stars and through the correspondences of some of them with others.

فهذه المعانى كلها وهذه الوجوه باعيانها وان كان اصلها عن الكواكب والنيّرين بقوى حركاتها فانها بعد كونها على هذه الصورة تقبل من قوى حركات الكواكب اشياء تنبعث اليها بعد كونها على صورها فتكون لها احوال توجب صورًا هى غير صورها فى مبادئها واذا كان هذا هكذا فان الاجسام كلها المركّبة قد تتغيّر تغيّرات دائمة بما تقبل من قوى حركات الكواكب ومشاكلات بعضها بعضًا

wujūh here in the general sense 'aspects, ways', not the astrological faces; ṣūra in the philosophical sense 'form'.

13And these changes are those which are called particular, perpetual changes; and those first ones whose mention we have put forward, which are the pillars of things and their roots, are those which are called the universal, fixed changes of things, which do not cease and are not overturned; and were they overturned, the forms of all things would be corrupted. So they are the fixed universals.

وهذه التغيّرات هى التى تسمّى تغيّرات جزئية دائمة وتلك الاول التى قدّمنا ذكرها التى هى عُمَد الاشياء واصولها هى التى تسمّى تغيّرات الاشياء كلية ثابتة لا تزال ولا تنقلب ولو انقلبت لفسدت صور الاشياء كلها فهى الكليات الثابتة،

14And the result of what we have put forward of this is that all things, in their states and in their beginnings and their ends, correspond to the state of the Moon in relation to the Sun. That is, this cause which befalls the vines and the plants altogether and all composite bodies is from the stars: from the Moon specifically and from some of the planets generally; and those afflictions which attach [to them] come about from the eclipse of the Moon and the eclipses of the planets.

ونتيجة ما قدّمنا من ذلك ان جميع الاشياء فى احوالها وفى مبادئها وعواقبها تشاكل حال القمر من الشمس وذلك ان هذه العلّة العارضة للكروم والنبات اجمع وجميع الاجسام المركّبة من النجوم من القمر خاصّةً ومن بعض الكواكب عامّةً وتلك الآفات اللاحقة هى كائنة من كسوف القمر وكسوفات الكواكب

natīja here in its general sense, the result of an argument, not the book's term for the goal of the craft.

Ritter p. 67

15So they receive from the two luminaries and the planets perpetual change, and they receive in themselves soundness from the sound states and receive corruption from the corrupt states. And the eclipses are an accident of the two luminaries and the planets which resembles the corruption of composite bodies; and let no one think that the two luminaries have in themselves any corruption at all, neither on the side of their accidents nor on the side of their substances.

فهى تقبل من النيّرين والكواكب التغيّر الدائم فتقبل فى ذاتها صلاحًا من الاحوال الصالحة وتقبل فسادًا من الاحوال الفاسدة، والكسوفات هى عارض للنيّرين والكواكب يشبه فساد الاجسام المركبة ولا يظنّ احد ان للنيّرين فى ذاتها فسادًا البتة لا من جهة عوارضها ولا من جهة جواهرها،

16And our calling these afflictions celestial has a meaning, namely that the cause of their occurrence, and of the occurrence of every affliction that comes upon animals and plants and other bodies composed of the four elements, is the eclipse of the Moon and the eclipses of the planets.

وتسميتنا هذه الآفات سماوية لها معنًى وهى ان السبب فى حدوثها وحدوث كل آفة تكون على الحيوان والنبات وغيرها من الاجسام المركّبة من العناصر الاربعة هو كسوف القمر وكسوفات الكواكب،

'cause' here renders sabab; the preceding passage uses 'illa for 'cause'.

17And let us return to what we were about, and we say: what is necessary in all operations is that you look to the position of the Moon, which is the most beneficial of things, the most veracious of them and the most indicative of them of what occurs in the world of generation and corruption, since it is the one of them most particularly concerned with its governance; and that you look how sound it is from the malefics, and [at] its distance from the burnt path.

ولنرجع الى ما كنّا فيه فنقول: فالواجب فى جميع الاعمال ان تنظر لموضع القمر الذى هو انفع الاشياء واكثرها مصداقًا واكثرها دلالة على ما يحدث فى عالم الكون والفساد اذ كان هو اكثرها اختصاصًا بتدبيره وتنظر كيف صحّته من النحوس وبُعده من الطريقة المحترقة

tadbīr: 'governance'; the pronoun in bi-tadbīrihi most likely refers to the world of generation and corruption. al-ṭarīqa al-muḥtariqa: the 'burnt path' (via combusta).

18For everything whose beginning of work was at the time of its soundness and the goodness of its direct motion, its outcome was praiseworthy and its benefit complete; and its duration and its endurance are according to the slowness of the motion and its swiftness and what its indications indicate.

فان جميع ما كانت بداية العمل به فى وقت سلامته وحسن استقامته كانت عاقبته محمودة ومنفعته كاملة ويكون دوامه وقوامه بحسب ابطاء الحركة وسرعتها وما دلّت عليه ادلّتها،

19And if it is applying to the malefics, descending in the southern region, or is at the end of the sign or in the first degree of it which it has not completed, then that is bad; or is in its fall, or void of the lord of its house, which does not aspect it, or cadent from the angle, or is with the ‹Tail› of the Jawzahr, then that beginning has no endurance to it; and the planet from which the Moon separates and the planet to which the Moon applies should not be in an angle, or what follows an angle, or cadent, because the Moon, when it is cadent, has no good in it, unless it is the third place from the ascendant; and if the lord of its house is also cadent,

وان كان متصلًا بالنحوس هابطًا فى ناحية الجنوب او يكون فى آخر البرج او فى اول درجة منه لم يتمّها فان ذلك ردىّ او يكون فى هبوطه او خاليًا من صاحب بيته لا ينظر اليه او ساقطًا عن الوتد او يكون مع ‹ذنب› الجوزهر فان ذلك الابتداء لا قوام له، ولا يكون الكوكب الذى ينصرف عنه القمر والكوكب الذى يتصل به القمر فى وتد او ما يلى وتدًا او ساقطٍ لان القمر اذا كان ساقطًا لم يكن فيه خير الا ان يكون الموضع الثالث من الطالع وان كان صاحب بيته ايضًا ساقطًا

‹dhanab› is supplied by Ritter; al-jawzahr is the lunar node. sāqiṭ 'an al-watad, lit. 'fallen from the angle'. The negation as printed covers angle, succedent and cadent alike, and the sense of the clause is uncertain. sāqiṭ rendered 'cadent'; mā yalī watadan 'what follows an angle' (succedent). ittiṣāl = application, inṣirāf = separation.

Ritter p. 68

20because if you find the lord of the house of the Moon in the angle of the ascendant, or in midheaven, or the eleventh or the fifth, and it is oriental and direct in its course, that is suited to the matter which you begin, like Venus for the affairs of women and joy, and like the suitability of Jupiter for wealth, religions and males, and the suitability of Mercury for writing and messengers, and the Sun for the ruler and leadership, and the Moon for teaching and messengers.

لانك ان وجدت صاحب بيت القمر فى وتد الطالع او فى وسط السماء او الحادى عشر او الخامس وكان شرقيًّا مستقيم السير كان ذلك موافقًا للامر الذى تبتدئ به كالزهرة لامور النساء والسرور وكموافقة المشترى للمال والاديان والذكور وموافقة عطارد للكتابة والرسل والشمس للسلطان والرياسة والقمر للتعليم والرسل،

21And in every work that you begin you should look to the Sun and the Moon and the lords of their two exaltations and their terms, then look to midheaven; for whenever you find these two places clear of the malefics, and their lords, I mean the lords of their two exaltations, or the lord of the ascendant, are in a good place, then the beginning will be praiseworthy, complete, possessed of excellence,

وينبغى ان تنظر فى كل عمل تبتدئ به الى الشمس والقمر واصحاب شرفيهما وحدودهما ثم تنظر الى وسط السماء لأنك متى وجدت هذين الموضعين نقيّين من النحوس ويكون اصحابها اعنى اصحاب شرفيهما او صاحب الطالع فى موضع حسن فان الابتداء يكون محمودًا تامًّا ذا فضل

22especially if the benefics are aligned with the luminous [ones] and the lord of the ascendant is oriental, because the orientality of the planets indicates prevailing, victory, completion and speed in attaining the need, and the occidentality of the planets, even if they are in an angle, indicates slowness, heaviness and prolongation.

ولا سيما ان سامتت السعودُ المضيئةَ وكان صاحب الطالع شرقيًّا لان تشريق الكواكب يدلّ على المغالبة والظفر والتمام والسرعة فى ادراك الحاجة وتغريب الكواكب وان كانت فى وتد يدلّ على الابطاء والثقل والتطويل،

sāmatat al-su'ūdu l-muḍī'ata, as vowelled by Ritter: the benefics are subject and al-muḍī'a object; 'the luminous [ones]' may mean the luminaries [sense uncertain].

23And if you find the Moon in a good place and its lord cadent, then the beginning of the work is good and its outcome bad. ‹And if you find the Moon and its lord both cadent, then judge the beginning of the work and its end to be bad.›

وان وجدت القمر بموضع حسن وصاحبه ساقطًا فان الابتداء بالعمل حسن وعاقبته ردية ‹وان وجدت القمر وصاحبه ساقطين فاقض برداءة اول العمل وآخره›

The words in angle brackets are supplied by Ritter.

Ritter p. 69

24And if the Moon and its lord are in a good place, then the work is complete according to what its performer sought ‹of› its completion and its soundness, especially if the lord of the ascendant is in an angle and it is a benefic; and if it is a malefic and its place is sound, then the most beneficial of things along with that is that Jupiter or Venus be in the ascendant or aspect the ascendant;

وان كان القمر وصاحبه فى موضع حسن فان العمل تامّ على ما طلب صاحبه ‹من› تمامه وقوامه ولا سيما ان كان صاحب الطالع فى وتد وهو سعد وان كان نحسًا وموضعه صالح فان انفع الاشياء مع ذلك ان يكون المشترى او الزهرة فى الطالع او ينظران الى الطالع

ṣāḥibuhu here refers to the one who undertakes the work, not the lord of a house [pronoun ambiguous: possibly the work's 'owner'].

25for that indicates the completion of the work, the goodness of the outcome in it, the hastening of the benefit and the generality of its blessing; especially if the Moon is applying to the benefic and the benefic is neither diminished nor retrograde, then it is suited to every work except for a slave who wants to run away from his master, or to take what is not his.

فان ذلك يدلّ على تمام العمل وحسن العاقبة فيه واستعجال المنفعة وعموم بركته ولا سيما ان كان القمر متصلًا بالسعد وكان السعد ليس بناقص ولا راجع فهو موافق لكل عمل الا لعبد اراد الاباق من سيّده او اخذ ما ليس له،

26So the Moon, by precedence, is the most entitled of the planets to the governance of what is beneath it of the world of generation and corruption, and it is the intermediary, because it is the receiver of the actions of the planets and the one that conveys them to the world of generation and corruption. For that reason you need to look to what I mentioned first, its good fortune and its ill fortune, and to know its increase at its beginning;

فالقمر على التقديم احقّ الكواكب بتدبير ما تحته من عالم الكون والفساد وهو الواسطة لانه القابل افعال الكواكب ومؤدّيها الى عالم الكون والفساد ولذلك يحتاج ان تنظر الى ما ذكرت اولًا من سعادته ونحسه وتعرف زيادته فى بدايته

tadbīr in the sense 'governance'.

27for from the time of its separation from the Sun it begins in power, then it changes at its sextile to it, and likewise at its square, its trine and its opposition to it; and its power is according to the measure of the planets to which it applies at that time, and of its jawzahar, and of the term in which that square, trine, sextile and opposition is. And if you find the Moon increasing in its light, then that is better in the works in which increase is desired; and when it decreases in its light, that is better in the works in which diminution is desired. Therefore, when the Moon separates from the Sun until it reaches its left square, it is suitable for seeking what is due; and when it separates from its left square until it reaches the opposition of the Sun, that is good for buying and selling, for lawsuits, for disputation, and for debate about things.

فانه من وقت انصرافه عن الشمس يبتدئ بالقوة ثم يتغيّر عند تسديسه اياها وكذلك عند تربيعه وتثليثه ومقابلته لها وتكون قوته على قدر الكواكب التى يتصل بها عند ذلك وجوزهره والحدّ الذى فيه ذلك التربيع والتثليث والتسديس والمقابلة، فان وجدت القمر زائدًا فى نوره فان ذلك افضل فى الاعمال التى يستحبّ فيها الزيادة واذا نقص من ضوءه فان ذلك افضل فى الاعمال التى يستحبّ فيها الانتقاص ولذلك اذا انفصل القمر من الشمس الى ان ينتهى الى تربيعها الايسر ‹فانه صالح لطلب الحقّ، واذا انفصل من تربيعها الايسر› الى ان ينتهى الى مقابلة الشمس فذلك جيّد للشراء والبيع والخصومات والجدل والمناظرة فى الاشياء،

yabtadi'u bi-l-quwwa: quwwa here in the sense 'power', not 'potentially'. jawzahar: the lunar node. The words in angle brackets are supplied by Ritter; without them the passage would run straight from conjunction to opposition. 'al-ḥaqq' here taken as 'what is due, one's right'; it can also mean 'the truth'.

Ritter p. 70

28As for what is between the opposition and the right square, it is favourable for those who are pursued in lawsuits and for debt, until it reaches bodily conjunction with the Sun; then it is favourable for those who work with knowledge and for seeking what is due.

واما ما بين المقابلة والتربيع الايمن فهو موافق للمطلوبين بالخصومة والدَّين الى ان يصل الى مجاسدة الشمس فيكون موافقًا لاصحاب العمل بالعلم وطلب الحقّ،

mujāsadat al-shams: literally 'joining in body with the Sun', i.e. conjunction.

29And know that the best of the fortunes of the ascendant and of the planet is when a benefic is before the sign in which it is, and a benefic is in the second sign from it. And besides that, may God strengthen you, the movable signs are suitable for every matter in which there is contention and vexation, especially Capricorn and Aries; the double-bodied [signs] for those who work magic, marvel-workings (nīranjāt) and illusion; and the fixed [signs] for those of knots and bindings, and the setting up of talismans, and whatever its doer wishes to be lasting in it.

واعلم ان افضل سعود الطالع والكوكب اذا كان سعد قبل البرج الذى هو فيه ويكون سعد فى البرج الثانى منه ومع ذلك اعزّك الله فان البروج المنقلبة تصلح لكل امر فيه مغالبة وضجر ولا سيما الجدى والحمل وذوات الجسدين لاصحاب العمل بالسحر والنيرنجات والتخييل والثابتة لاصحاب العقود والربوط ونصب الطلسمات وما يريد صاحبه فيه الثبات،

a'azzaka llāh ('may God strengthen you') is a variant of the usual formula akramaka llāh.

30So whenever you wish for a work that lasts and remains, among the matters of the alchemical craft, or the making of a thing by which a spiritual power (rūḥāniyya) is bound, let ‹the ascendant be in a fixed and double-bodied sign; and if you want to begin a work which you intend to repeat every day, let› the ascendant be a double-bodied sign and the Moon in a movable sign aspecting the ascendant.

فمتى شئت عملًا يدوم ويبقى من امور الصناعة الكيمياوية او عمل شىء تربط به روحانية فليكن ‹الطالع ببرج ثابت وذى جسدين وان اردت الابتداء بعمل تريد معاودته فى كل يوم فليكن› الطالع برجًا ذا جسدين والقمر فى برج منقلب ينظر الى الطالع،

The words in angle brackets are supplied by Ritter.

Ritter p. 71

31And whenever you want a work whose permanence and strength last, let that be while the ascendant is a fixed or double-bodied sign, and the Moon in a fixed sign, applying to the lord of its house from trine or sextile, and the lord of its house free from the malefics, from combustion and from retrogradation. If that is not possible for you, let the Moon be applying to the benefics, and let those benefics aspect the lord of the ascendant from trine or sextile; and beware of opposition and square, for the aspect of the benefics is strongest from trine and sextile, and the aspect of the benefics is weakest from square and opposition.

ومتى اردت عملًا يدوم ثباته وقوته فليكن ذلك والطالع برج ثابت او ذو جسدين والقمر فى برج ثابت متصل بصاحب بيته *من تثليث او تسديس وصاحب بيته برىّ من النحوس والاحتراق والرجوع فان لم يمكنك ذلك فليكن القمر متصلًا بالسعود ولتكن تلك السعود تنظر الى صاحب الطالع من تثليث او تسديس واحذر المقابلة والتربيع فان اقوى ما يكون نظر السعود من التثليث والتسديس واضعف ما يكون نظر السعود من التربيع والمقابلة،

Ritter prints an asterisk here.

32And when the Moon applies to the lord of its house from friendship while it is made unfortunate, it is also suitable for needs and for everything that is done; and when it is fortunate and is aspecting the ascendant, it is better and finer for what is sought.

واذا اتصل القمر بصاحب بيته من صداقة وكان منحسًا كان ايضًا صالحًا فى الحوائج وجميع ما يعمل، واذا كان سعيدًا وهو ينظر الى الطالع كان خيرًا واجود للمطلوب،

min ṣadāqa ('from friendship'): i.e. by a friendly aspect. munḥas: 'made unfortunate', afflicted by malefics; the referent (Moon or lord of the house) is not stated.

33And beware, in all things whatsoever, of the position of the Moon with the Tail, and of the aspect of the malefics from square, opposition and conjunction. And beware also, in all works, of the ‹corruption› of the Moon, for it indicates hardship, toil, protraction in the work and trouble in it; and that is through its decrease, especially when its decrease is in the three kinds, which are light, course and computation.

واحذر فى جميع الاشياء كلها موضع القمر مع الذنب ونظر النحوس من التربيع والمقابلة والمقارنة واحذر فى جميع الاعمال ايضًا من ‹فساد› القمر فانه يدلّ على العسر والعناء والتطويل فى العمل والمشقة فيه وذلك بنقصانه ولا سيما اذا كان نقصانه من الانواع الثلاثة التى هى الضوء والسير والحساب

fasād is supplied by Ritter. al-ḥisāb ('computation') presumably refers to the Moon's numerical (calculated) motion.

34And the best of its states is that it be increasing in all of them, and that Mars not aspect it with any aspect at all, because the aspect of Mars to the Moon in its increase is a great misfortune; and likewise the aspect of Saturn to the Moon when it is decreasing. And the Moon is strongest by night when it is above the earth, and the ascendant is strongest by day and the Moon beneath the earth. And know that the best of things is that the Moon and the ascendant be in signs of straight ascension; for when it is so, the two of them indicate speed in the matter and success, and especially when the two are in fixed signs or bicorporeal ones.

وافضل احواله ان يكون زائدًا فيها جميعًا ولا ينظر اليه المرّيخ بشىء من النظر لان نظر المرّيخ الى القمر فى زيادته منحسة عظيمة وكذلك نظر زحل الى القمر اذا كان ناقصًا واقوى ما يكون القمر بالليل اذا كان فوق الارض واقوى ما يكون الطالع بالنهار والقمر تحت الارض، واعلم ان افضل الاشياء ان يكون القمر والطالع فى بروج مستقيمة المطالع فاذا كان كذلك دلّا على السرعة فى الحاجة والنجح ولا سيما اذا كانا فى بروج ثابتة او ذوات جسدين،

Ritter p. 72

35And know that Aries is the quickest of the movable signs in turning, and Cancer the most of them in turning, and Capricorn the most of them in striving, and Libra the strongest of them and the most balanced. And know that the angles are quicker in the completion of the work and the finishing of it, and what follows the angles is slower, and the cadent [houses] are slow, weak, feeble.

واعلم ان الحمل اسرع البروج المنقلبة تقلّبا والسرطان اكثرها تقلّبا والجدى اكثرها سعيًا والميزان اقواها واعدلها، واعلم ان الاوتاد اسرع فى تمام العمل والفراغ منه وما يلى الاوتاد ابطأ والساقطة بطيئة وهنة فشلة،

36And the quickest the work is, is when a benefic is in the ascendant or with the Moon, direct in its course, or when the Moon is direct. And know that knowledge of the outcomes of works is known only from the lord of the triplicity of the house of the Moon and the lord of the ascendant, and the measure of their position and their state, and the aspect of the planets to them in that; so judge the outcomes of matters by what appears from that.

واسرع ما يكون العمل ان يكون سعد فى الطالع او مع القمر مستقيم السير او يكون القمر مستقيماً، واعلم ان العلم بعواقب الاعمال انما يعرف من صاحب تثليث بيت القمر وصاحب الطالع وقدر موضعهما وحالهما ونظر الكواكب اليهما فى ذلك فاحكم على عواقب الامور بما يلوح من ذلك،

'ilm here is 'knowledge' (general).

37And Dorotheus, the head of the craft of judgements, has enjoined, in the beginning of works, that you set right the ascendant and its lord, and the Moon and the lord of its house, and that you beware of a bad state of the Moon in beginnings; and these are ten ways. So set right the Moon as far as you are able, and do not make it declining from the ascendant, and ⟨especially⟩ if the lord of the ascendant or the Moon [sense uncertain] are two malefics aspecting the Moon from an angle; and place it in the angles of the ascendant.

وقد اوصى دورثيوس رئيس الصناعة الاحكامية فى ابتداء الاعمال ان تصلح الطالع وصاحبه والقمر وربّ بيته وان تحذر سوء حال القمر فى الابتداءات وهى عشرة اوجه فاصلحْ القمر جهدك ولا تصيّره زائلًا عن الطالع و‹لا سيما› ان كان ربّ الطالع او القمر نحسين يناظران القمر من وتد وتجعله فى اوتاد الطالع

al-ṣinā'a al-aḥkāmiyya: judicial astrology. 'Ways' renders awjuh, here in the general sense, not 'faces (decans)'. lā siyyamā is supplied by Ritter in angle brackets. The clause 'the lord of the ascendant or the Moon are two malefics aspecting the Moon' is awkward as printed; the text appears disturbed.

Ritter p. 73

38And do not let the Lot of Fortune, in all beginnings and questions, fall away from aspect with the Moon or conjunction with it; and pay no attention to the lord of the Lot, and do not mind that the Lot be cadent from the ascendant when the Lot aspects the ascendant and the Moon.

ولا تسقط سهم السعادة فى الابتداءات كلها والمسائل من مناظرة القمر او مقارنته ولا تلتفت الى صاحب السهم ولا تبالِ ان يكون السهم ساقطًا عن الطالع اذا كان السهم ينظر الى الطالع والقمر،

sahm al-sa'āda: the Lot (Part) of Fortune. sāqiṭ 'an al-ṭāli' = cadent from, i.e. not in aspect with, the ascendant.

39And take care to place the lord of the ascendant with the Lot, for that is better for the matter and greater in benefit; and never place the Moon in the third or the sixth or the eighth or the twelfth from the Lot, for that is disliked. And always make the lord of the ascendant, and the Moon, in all beginnings, [be] in signs of straight rising.

واحرص ان تجعل ربّ الطالع مع السهم فانه اصلح للامر واكثر للفضل ولا تجعل القمر ابدًا فى الثالث او السادس او الثامن او الثانى عشر من السهم فان ذلك مكروه وصيّر صاحب الطالع ابدًا والقمر فى جميع الابتداءات فى بروج مستقيمة الطلوع،

40And know that the ascendant and the fourth sign from it indicate the generality of beginnings. And if you see the Moon corrupted, or a matter presents itself to you that is unavoidable and you are not able to postpone it, then give the Moon no share in the ascendant, and make it cadent from the ascendant, and place a benefic in the ascendant, and strengthen the ascendant and its lord. Such are the words of Dorotheus.

واعلم ان الطالع والبرج الرابع منه يدلّان على عامّة الابتداءات واذا رأيت القمر فاسدًا او حضرك امر لا بدّ منه ولا تقدر على تأخيره فلا تجعل للقمر فى الطالع نصيبًا وأسقطه عن الطالع واجعل فى الطالع سعدًا وقوِّ الطالع وصاحبه، وهكذا كلام دورثيوس،

41And let us return to what we were about, and we say: the setting right of the ascendant and its lord is by shape and by good fortune. As for shape, it is that the ascendant be like the nature of the matter in quality and in meaning. As for by quality, it is like our use, in things whose perfection lies in speed and vehemence of motion and in dominion and might, of the fiery signs.

ولنرجع الى ما كنّا فيه فنقول: واصلاح الطالع وصاحبه يكون بالشكل والسعادة، اما الشكل فان يكون الطالع شبيهًا بطبع الحاجة فى الكيفية والمعنى اما بالكيفية فكاستعمالنا فى الاشياء التى كمالها بالسرعة وشدّة الحركة والسلطان والعزّ البروج النارية،

al-shakl ('shape') here means the conformity of the ascendant to the nature of the matter, as the text itself explains.

42And as for by meaning, it is like our use, in wars, of the signs of Mars. And [it is] that you set right the place of the need, and the lord of the need, and the lord of the lord of the need; for the place of the need indicates the beginning of what will be in the need, and the lord of the need its middle, and the lord of the lord of the need [indicates] its outcome. Likewise the ascendant indicates the beginning of the affair of the one seeking the need, and the lord of the ascendant [indicates] the middle of his affair, and the lord of the lord of the ascendant indicates the outcome of his affair. Likewise, take the lot of the need, and its lord, and the lord of its lord, as witness to the state of the need.

واما بالمعنى فكاستعمالنا فى الحروب بروج المريخ وان تصلح موضع الحاجة وصاحب الحاجة وصاحب صاحب الحاجة فان موضع الحاجة يدلّ على بدء ما يكون فى الحاجة وصاحب الحاجة على وسطها وصاحب صاحب الحاجة على عاقبتها وكذلك الطالع يدلّ على بدء امر الطالب للحاجة وصاحب الطالع على وسط امره وصاحب صاحب الطالع يدلّ على عاقبة امره، وكذلك فاستشهد بسهم الحاجة على حال الحاجة وصاحبه وصاحب صاحبه،

ḥāja: 'need', i.e. the matter sought. sahm al-ḥāja: the astrological lot (part) of the need.

Ritter p. 74

43Set all of these right by what I have described to you, and make them fortunate by the fortunate [planets] that generate [fortune] for them, through lodging, aspect and friendly application; and remove the malefics from these places. Beware the retrogradation of the lord of the ascendant or of the lord of the need, for it indicates complication, hindrance and delay; and even if all the places and conditions indicate [the matter's] coming about, before that despair and refusal occur through obstacles, [namely] events; then the affair is completed after difficulty.

وأصلح هذه جميعًا بما وصفت لك وأسعدها بالسعود المولدة لها بالحلول والنظر والاتصال المَوَدّى وأسقط النحوس عن هذه المواضع واحذر رجعة صاحب الطالع او صاحب الحاجة فانه يدلّ على الالتواء والمنع والتطويل وان دلّت جميع المواضع والاحوال على الكون فانه يعرض قبل ذلك اليأس والامتناع بالموانع الحوادث ثمّ يتمّ الامر من بعد عسر،

al-sa'ād al-muwallida lahā: sense of 'generate' uncertain. al-mawaddī: vowelled by Ritter, 'of affection, friendly'.

44Beware lest the Tail be with one of the two luminaries while they are in conjunction or opposition, or be with the two luminaries in a condition other than that, namely that they are not in conjunction or opposition but in the ascendant or the place of the need, or with the lot of the need; for it spoils the affair and overwhelms it with baseness and difficulty.

واحذر الذنب ان يكون مع احد النيّرين وهما باجتماع او مقابلة او يكون مع النيّرين فى غير تلك الحال وهو ان لا يكونا فى الاجتماع او المقابلة بل فى الطالع او موضع الحاجة او مع سهم الحاجة فانه يفسد الامر ويستغرقه بالدناءة والعسر،

al-dhanab: the node of the Tail. ijtimā' (here 'conjunction') is the luminaries' meeting, distinct from muqārana.

45Take care that the fortunate [planets] lodge in the ascendant and the places of the need, or in the angles. As for the Greater Fortune, it is strong in every affair that its seeker pursues, and in strengthening oneself in it [sense uncertain]; as for the Lesser Fortune, it is strong in the affair of amusement, pleasures, women, adornment, affection, and whatever is of that kind. Beware the Moon's lodging in the ascendant in any affair, for it is contrary to it, because it is the enemy of the ascendant. As for the Sun, it is not contrary to the ascendant, but it uncovers affairs, spreads them abroad, and scatters what is gathered.

واحرص على حلول السعود فى الطالع ومواضع الحاجة او فى الاوتاد، اما السعد الاعظم فقوى فى كل امر يطلبه صاحبه والتقوى فيه، واما السعد الاصغر فقوى فى امر اللهو واللذّات والنساء والزينة والمودّة وما كان كذلك، واحذر من حلول القمر فى الطالع فى شىء من الامور فانه مضادّ له لانه عدوّ الطالع، فاما الشمس فانها لا تضادّ الطالع ولكنها تكشف الامور وتذيعها وتفرق المجتمع،

The Greater and Lesser Fortune: Jupiter and Venus. wa-l-taqawwī fīhi is obscure.

46Beware the malefics with the utmost caution in the ascendant and the angles, especially when they are the lords of the bad places; for the malefic, when it is lord of the eighth, indicates corruption through death, contention and great imprisonments; and when it is lord of the sixth, [the corruption is] on the side of enemies, slaves, illnesses, thefts, small imprisonments and four-footed beasts; and when it is lord of the twelfth, it indicates that the corruption is from misery, despair, enemies and middling imprisonments; and when it is lord of the second, it indicates harm by reason of wealth, helpers, eating and drinking.

واحذر النحوس اشدّ الحذر فى الطالع والاوتاد ولا سيما اذا كانت ارباب المواضع الرديّة فان النحس اذا كان ربّ الثامن دلّ على الفساد بالموت والتضادّ والسجون العظام واذا كان صاحب السادس فمن جهة الاعداء والعبيد والامراض والسرقات والسجون الصغار وذوات الاربع، واذا كان صاحب الثانى عشر دلّ على ان الفساد من الشقا والإياس والاعداء والسجون المتوسّطة، واذا كان صاحب الثانى دلّ على الآفة بسبب المال والاعوان والأكل والشرب،

Ritter p. 75

47Everything I mention to you, its benefit is not slight in the weighty [part] of the science of talismans. Beware with the utmost caution, and take care that the ascendant be by day in diurnal signs and by night in nocturnal signs, and that it be straight, not of crooked rising; and likewise the two luminaries, if you are able to do that; and that these lords be strong, so that the power we have mentioned may be gathered together. So make clear [to yourself] the matter of the planets and what meanings they indicate, [and] you will attain the aim in this affair.

وكل ما أذكره لك منفعته ليست بالهيّنة فى الجليل من علم الطلسمات واحذر اشدّ الحذر واحرص ان يكون الطالع نهارًا فى بروج نهارية وليلًا فى بروج ليلية وان يكون مستقيمًا غير معوجّ الطلوع، وكذلك النيّران ان قدرت على ذلك وان تكون هذه الارباب قويّة ليجتمع ما ذكرنا من القوّة، فتبيّن امر الكواكب وعلى ما ذا تدلّ من المعانى تنل البغية فى هذا الشأن،

mustaqīm here means a sign of straight ascension, as against signs of crooked (oblique) rising, not direct motion (istiqāma).

48Whenever you wish [for] affection, friendship or intimacy, make the Moon received by Venus from trine; and the best of that is by house and exaltation.

ومتى سئت مودّةً او مصادقةً او مخالطةً فتصيّر القمر مقبولًا من الزهرة من التثليث وافضل ذلك بالبيت والشرف،

Ritter prints سئت, read as shi'ta 'you wish'.

49Know that the trine is that which comprises an equilateral triangle, each of whose sides is one hundred and twenty parts which the sphere encloses; the sextile is that which comprises an equilateral hexagon, each of whose sides is sixty parts which the sphere encloses; the square is that which comprises an equilateral square, each of whose sides is ninety parts which the sphere encloses; and the aspect of opposition is the second square.

واعلم ان التثليث هو الجامع مثلّثًا متساوى الاضلاع كل ضلع من اضلاعه عشرون ومائة جزء يحيط به الفلك والتسديس هو الجامع مسدّسًا متساوى الاضلاع كل ضلع من اضلاعه ستون جزءًا يحيط به الفلك والتربيع هو الجامع مربّعًا متساوى الاضلاع كل ضلع من اضلاعه تسعون جزءًا يحيط به الفلك ونظر المقابلة هو التربيع الثانى،

50Let us return to our purpose and say: if matters fall out such that it is not possible for Venus to become the receiver, then let her be in trine of the Moon, and let the Moon be received by Jupiter or by the lord of its house, whichever it be, from trine or sextile or conjoining. If that is difficult and cannot be arranged, then let the Moon be in one of the shares of Venus, made fortunate by Jupiter, free of the malefics.

ولنرجع الى غرضنا فنقول: فان جرت امور لم يمكن ان تصير الزهرة قابلة فلتكن فى تثليث القمر ويكون القمر مقبولًا من المشترى او من صاحب بيته ايّما كان من تثليث او تسديس او مجامعة فان عسر ذلك ولم يتهيّأ فليكن القمر فى شىء من حظوظ الزهرة مسعودًا بالمشترى سالمًا من النحوس،

mujāma'a ('conjoining') is used here rather than muqārana. ḥuẓūẓ: 'shares', i.e. the planet's dignities.

Ritter p. 76

51And if the affection is for friendship and companionship only, then let the ascendant be in the portions of Venus. And if the friendship is for benefit by reason of landed properties, then in the fourth; and if it is for benefit through religion, then in the ninth; and if it is for hoped-for matters, then in the eleventh. And make the Lot of Fortune fortunate, from a strong place, and received, and likewise its lord.

وان كانت المودّة للمصادقة والعشرة فقط فليكن الطالع فى حظوظ الزهرة، وان كانت المصادقة للمنفعة بسبب العقارات ففى الرابع، وان كانت للمنفعة بالدين ففى التاسع، وان كانت للامور المرتجاة ففى الحادى عشر، واصنع سهم السعادة مسعودًا من موضع قوىّ ومقبولًا وكذلك صاحبه،

ḥuẓūẓ: 'portions', i.e. the places where Venus has dignity. sahm al-sa'āda (not in the glossary) is rendered 'the Lot of Fortune'. maqbūl: 'received' in the astrological sense of reception. bi-l-dīn read as 'through religion' (al-dīn), the ninth house's signification; the unvocalised word could also be read al-dayn, 'debt'.

52And if it is for benefit in matters of war and its affairs, then make Mars receiving the lord of the ascendant or the Moon, and aiding them both from an aspect of affection. And if it is from dealings in debt, then make the reception from Saturn in place of Mars. And if it is from scribes, accountants and men of letters, then make the reception from Mercury; and if it is from the supreme king, then make the reception from the Sun; and if it is from judges, people of religion and the nobles, then make the reception from Jupiter.

وان كانت للمنفعة بامور الحرب وشأنها فصيّر المريخ قابلًا لصاحب الطالع او القمر ومعينًا لهما من نظر مودّة وان كان من مداينة فصيّر القبول من زحل مكان المريخ، وان كان من الكتّاب والحسّاب والادباء فصيّر القبول من عطارد وان كان من الملك الاعظم فصيّر القبول من الشمس وان كان من القضاة واهل الدين والاشراف فصيّر القبول من المشترى

mudāyana: mutual dealings in debt, lending and borrowing.

53And likewise, if the one seeking is [seeking] from one signification among the significations of things, then make the reception from its lord; I mean the reception of the Moon, the ascendant, the Lot of Fortune and the Lot of Wealth. And let the lord of the Moon be set right, as we have mentioned, and the lord of the ascendant and the lord of the fourth, by being clear of the malefics and by strength, for it [pronoun ambiguous: probably the fourth] is the indicator of the outcome.

وكذلك ان كان الطالب من معنًى واحد من معانى الاشياء فصيّر القبول من صاحبه اعنى قبول القمر والطالع وسهم السعادة وسهم المال وليصلح صاحب القمر كما ذكرنا وصاحب الطالع وصاحب الرابع بالنقاء من النحوس والقوة فانها دليل العاقبة،

fa-innahā is feminine; it most likely refers to the fourth (house), which traditionally signifies the end of a matter.

54And whenever you wish to seek a need, make the lord of the ascendant and the Moon received by the lord of the need, or [by] the one of them [pronoun ambiguous] that has mastery over the question; and put the Moon or the lord of the ascendant in the place of the need. And if the need is to elders and the people who cultivate the land, make the lord of the place of the need Saturn; and if to judges, people of religion and generosity, the nobles of men and viziers, make the lord of the need Jupiter;

ومتى شئت طلب حاجة فصيّر صاحب الطالع والقمر مقبولين من صاحب الحاجة او المستولى منهما على المسئله وصيّر القمر او صاحب الطالع فى موضع الحاجة، وان كانت الحاجة الى المشايخ واصحاب عمارة الارض فصيّر صاحب موضع الحاجة زحل، وان كانت الى القضاة وذوى الدين والكرم واشراف الناس والوزراء فصيّر صاحب الحاجة المشترى،

ḥāja: a request or need to be obtained from someone. al-mustawlī 'alā l-mas'ala: the planet that rules over (has mastery over) the question.

55and if to commanders of armies and the soldiery and whoever works with fires and iron, make its lord Mars; and if to the supreme king and the sultan, make its lord the Sun; and if to women, people of entertainments, adorners, and makers of Venusian things, such as perfume, paintings, embroidered cloth, brocade and what resembles that, make the lord of the need Venus;

وان كانت الى قوّاد الجيوش والجند ومن يعمل بالنيران والحديد فصيّر صاحبها المريخ، وان كانت الى الملك الاعظم والسلطان فصيّر صاحبها الشمس، وان كانت الى النساء واصحاب الملاهى والمزيّنين والصانعين للاشياء الزهرية كالعطر والتزاويق والوشى والديباج وما يشبه ذلك فصيّر صاحب الحاجة الزهرة،

Ritter p. 77

56and if the need is to accountants and scribes, people of wisdom and of ingenious devices, merchants and craftsmen of refinement and measuring, make the lord of the need Mercury; and if the need is to post-riders, messengers, servants of the king, couriers, runners, hirers-out of beasts and spies, make the lord of the need the Moon. And make the lord of the ascendant and the Moon fortunate in every need, and make them both received.

وان كانت الحاجة الى الحسّاب والكتّاب واصحاب الحكمة والحيل والتجّار والصنّاع ذوى اللطافة والتقدير فصيّر صاحب الحاجة عطارد وان كانت الحاجة الى البرد والرسل وخدام الملك والفرانقين والفيوج والمكّارين والجواسيس فصيّر صاحب الحاجة القمر، وأسعد صاحب الطالع والقمر فى كل حاجة وصيّرهما متقبلين،

farāniq and fuyūj are both terms for couriers or foot-messengers. mutaqabbilayn is rendered 'received'; the word is unusual here and the sense of reception (maqbūlayn) appears intended.

57And if the need is wealth, set right the Lot of Fortune by advancement, and its lord, and put it in a place of aspect from the Moon; and likewise the lord of the fourth, by the benefics and by advancement. And be most on your guard lest there be a strong malefic cutting between the lord of the ascendant and the Moon and the lord of the need, or making the lord of the need unfortunate, or making the Moon and the lord of the ascendant unfortunate, while it has no share in the need.

وان كانت الحاجة مالًا فأصلح سهم السعادة بالاقبال وصاحبه وصيّره فى منظر من القمر وكذلك صاحب الرابع بالسعود والاقبال واشدّ حذرك ان يكون نحس قوىّ يقطع بين صاحب الطالع والقمر وبين صاحب الحاجة او ينحس صاحب الحاجة او ينحس القمر وصاحب الطالع وليس له فى الحاجة مخالطة،

iqbāl: 'advancement', the technical state of a planet or lot moving toward the angles (in a succedent place), opposed to idbār. al-su'ūd: the benefics.

58And let the reception that I have described be from a trine or a sextile in [the case of] the benefics and the malefics, and conjunction in [the case of] the benefics. And likewise beware of the falling of the lord of the need, the two luminaries and the lord of the ascendant away from the angles. And if these are difficult, look to the victor over the five hylegs and join it with the victor over the significations of the need, and make these two received and fortunate. And beware also of the misfortune of the lord of the Moon and of the lord of the fourth and the ascendant, for in that is misfortune of the outcome of the need and its corruption.

وليكن القبول الذى وصفته من تثليث او تسديس فى السعود والنحوس والمجامعة من السعود، وكذلك تحذر من سقوط صاحب الحاجة والنيّرين وصاحب الطالع عن الاوتاد، فان عسرت هذه فانظر الى المبتزّ على الهيلاجات الخمسة فواصله بالمبتزّ على معانى الحاجة وصيّر هذين متقبلين مسعودين وتحذر ايضًا من منحسة صاحب القمر وصاحب الرابع والطالع فان فى ذلك منحسة عاقبة الحاجة وفسادها،

al-mubtazz: the 'victor', the planet with the greatest dignity over given places. al-hīlājāt al-khamsa: the five hylegical places. fa-wāṣilhu: 'join it', i.e. bring it into application. mutaqabbilayn again rendered 'received'.

59And whenever you wish to attempt any of the works of the craft, or their treatment, and what returns to the hand of the craftsman repeatedly, let that be while the Moon is in a bicorporeal sign, clear of the malefics; and let the ascendant likewise be set right. And if the attempt is in gold, strengthen the Sun and set it right at the beginning of your work, and likewise in all its other states.

ومتى شئت محاولة شىء من الاعمال الصنعوية او علاجها وما يعود الى يد الصانع مرارًا فليكن ذلك والقمر فى برج ذى جسدين نقيًا من النحوس وليكن الطالع كذلك مصلحًا فان كانت المحاولة فى الذهب فقوِّ الشمس وأصلحها عند ابتداء عملك وكذلك فى سائر احواله،

al-a'māl al-ṣan'awiyya: 'works of the craft', from al-ṣan'a (the craft), here probably the alchemical art, given the mention of gold.

Ritter p. 78

60We have mentioned to you, may God honour you, general matters which will accompany you in many of your works; so be sparing with them, and apply analogy to the particular matters [that derive] from them. And this, may God strengthen you, is the mainstay of the craft of talismans, and it is its key. For that reason the Lawgiver forbade plunging into the science of the stars, because through knowledge of it one arrives at the science of talismans; and in the disclosing of that there is what there is, for whoever considers what I have intended.

قد ذكرنا لك اكرمك الله امورًا جملية تصحبك فى كثير اعمالك فكن بها ضنينًا واستعمل المقايسة على الامور الجزئية منها وهذه اعزّك الله *عمدة صناعة الطلسمات وهو مفتاحها ولذلك نهى الشارع عن الخوض فى علم النجوم لانه بمعرفته يوصل الى علم الطلسمات وفى كشف ذلك ما فيه لمن تدبّر ما قصدته،

Ritter prints an asterisk at *'umda. al-shāri' 'the Lawgiver', i.e. the founder of the religious law. 'Be sparing with them' (fa-kun bihā ḍanīnan): i.e. guard them, do not disclose them freely.

61And this is what the sage Aristotle intended by his saying to Alexander: "O Alexander, if you are able not to make any movement of [all] movements except in resemblance to and in agreement with a celestial movement — and that comes about only through an astrological election — you will have attained what you desire and obtained your hope." And excellent is what the sage enjoined, since this is the difference between the endeavour of the learned and the endeavour of the ignorant, who "know only an outward part of the life of this world, and of the hereafter they are heedless." And here there is an allusion to the inner meanings of the sciences and their secrets.

وهذا ما قصد الحكيم «ارسطو» بقوله للاسكندر: يا اسكندر ان قدرت ان لا تتحرّك حركةً من الحركات الا بمشابهة وموافقة حركة سماوية ولا يكون ذلك الا عن اختيار نجومى بلغت مرغوبك ونلت املك، ونعم ما اوصى به الحكيم اذ هذا هو الفرق بين محاولة العلماء ومحاولة الجهّال الذين لَا يَعْلَمُونَ إِلَّا ظَاهِرًا مِنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ وهنا اشارة الى بواطن العلوم واسرارها.

The quotation is Qur'ān 30:7. ikhtiyār nujūmī: an election, i.e. the choice of an astrologically suitable time.