[217] It seems that there have been different opinions on this point. Placidus makes the following remark on the subject: “I do not take the dignities from the horoscope, but from the Sun and Medium Cœli, according to Ptolemy and others.” (Cooper’s Translation, p. 121.)
[218] The Perugio Latin, of 1646, says, “If either both luminaries, or only that one of the chief quality” (which Whalley defines to be the Sun by day, and the Moon by night) “be in an angle,” &c.
[219] Doryphory. [Vide Chapter V of the 3rd Book] On the present passage, Placidus has the following words: “You are not to observe what is generally alleged by professors, respecting the satellites” (quasi doryphory) “of the luminaries, for dignities; viz. that the satellites are those planets which are found within 30°, on either side of the luminaries; but that a satellite is (also) any kind of aspect of the stars to the luminaries of what kind soever: which, if it be made by application, its power extends inwardly over the whole orb of light of the aspecting planet, and the more so, as the proximity is greater; but, by separation, it is not so. This doctrine may be seen in several chapters of Ptolemy; for, an aspecting star influences the significator, and disposes him to produce effects co-natural to him, by a subsequent direction. But a star of no aspect does not predispose the significator, and produces very little or no effect of its nature, by a subsequent direction; this is the true doctrine of the stars.” (Cooper’s Translation, pp. 124, 125.)
[220] The angle of the mid-heaven; see the first note to this Chapter.
[221] See the 4th Chapter of the 8th Book of the Almagest [inserted in the Appendix].
[222] The Greek says merely “that one having the dominion,” without specifying the place of dominion: the Latin printed at Perugio, is, however, “dominum accipe medii cœli,” which is certainly the sense required by the tenor of the previous instructions. Whalley also has similarly rendered it.
[223] Among the ancients, a garland was an indispensable decoration at all public ceremonies, whether civil or religious, and at private banquets. The making of garlands was, therefore, a considerable employment.
[224] It would seem, from “garland-wearers” being placed here in connection with “prize-wrestlers” (αθληται), that the author intended to point out persons competent to obtain the victors’ wreath in public exhibitions. But it appears that the word σεφανηφορος, garland-wearer, also signifies a person who was annually chosen by the priests to superintend religious ceremonies, an office similar to that of high priest. According to Athenæus, the Stephanephorus of Tarsos was invested with a purple tunic, edged or striped with white, and wore the laurel chaplet, which Plato, in the treatise de Legibus, describes as being constantly worn by these officers, although the other priests wore it only during the performance of the ceremonies.
[225] Meaning probably “if in mutual reception,” which position has been before explained.
[226] Or makers of hieroglyphics—ιερογλυφοι.