Medieval Encounters

Medieval
Medieval Encounters 25 (2019) 345–380 Jewish, Christian and Muslim Culture
Encounters
in Confluence and Dialogue
brill.com/me
Abraham Ibn Ezra as the Translator of Astrological

and Astronomical Texts from Arabic into Hebrew:
Sources and Methods
Shlomo Sela
Professor Emeritus, Department of Jewish Thought, Bar-Ilan University,
Ramat Gan, Israel
shelomo.sela@gmail.com
Abstract
Abraham Ibn Ezra (ca. 1089–ca. 1161) was born in Muslim Spain, but his extensive sci-
entific corpus, dealing mainly with astrology and astronomy, was composed in Latin
Europe and written almost exclusively in Hebrew. Recent work on Reshit Ḥokhmah
(Beginning of Wisdom), an introduction to astrology that is considered to be the zenith
of Ibn Ezra’s astrological work, revealed that at least one-fourth of this text consists
of translations or close paraphrases from identifiable and available Arabic astrologi-
cal and astronomical texts. Relying on these findings, this paper identifies the Arabic
texts Ibn Ezra drew on, shows where their Hebrew translations were incorporated into
Reshit Ḥokhmah, and then scrutinizes his translation methods.
Keywords
Abraham Ibn Ezra – medieval astronomy and astrology – Arabic and Hebrew
science – translation
Abraham Ibn Ezra (ca. 1089–ca. 1161) was born in Muslim Spain, where he re-
ceived his Jewish and scientific education within the orbit of the Arabic cul-
ture and language. He left his homeland in 1140 and began an itinerant life
that took him through Italy, France, and England. Ibn Ezra’s departure from
his native country involved two far-reaching changes in his intellectual life.
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346 Sela
First, whereas in Muslim Spain Ibn Ezra apparently made his living as a poet, in
Latin Europe he broadened the scope of his literary production and wrote bib-
lical commentaries, religious-theological monographs, grammatical treatises,
religious and secular poetry, and a scientific corpus that deals with mathemat-
ics, astronomy, scientific instruments and tools, and the Jewish calendar1—
but especially with astrology.2 Second, Ibn Ezra’s extensive and multifarious
corpus composed in Latin Europe was written almost exclusively in Hebrew.
Given that Ibn Ezra was the first Jewish intellectual to write on many of the
topics and genres he addressed, particularly astrology, his relocation to Latin
Europe required him to coin a new scientific Hebrew vocabulary.
Since Ibn Ezra lived in Muslim Spain until the age of fifty, it is not surprising
that he drew his information from Arabic sources. Indeed, his references to
them are an excellent means for learning about the astrological and scientific
texts available in al-Andalus in the twelfth century and earlier.3 Moreover, at
least one of his scientific works is a translation of an Arabic book. While in
England in 1160, Ibn Ezra is known to have translated Ibn al-Muthannā’s com-
mentary on the astronomical tables of al-Khwārizmī from Arabic to Hebrew.
Ibn Ezra’s authorship of this translation is certain, because he added a re-
markable introduction of his own in which he describes the transmission of
Hindu astronomy to the Arabic world.4 Ibn Ezra is also doubtfully credited
1 For a chronological listing of Ibn Ezra’s scholarly writings and the stations along his wander-
ings, bibliographical references to Ibn Ezra’s oeuvre, and secondary literature on his work, see
Shlomo Sela and Gad Freudenthal, “Abraham Ibn Ezra’s Scholarly Writings: A Chronological
Listing,” Aleph 6 (2006): 13–55.
2 For critical editions of Ibn Ezra’s Hebrew astrological writings, edited, translated, and
annotated by Shlomo Sela, see: The Book of Reasons, A Parallel Hebrew-English Critical
Edition of the Two Versions of the Text (Leiden: Brill, 2007); The Book of the World, A Parallel
Hebrew-English Critical Edition of the Two Versions of the Text (Leiden and Boston: Brill
Academic Publishers, 2010); Abraham Ibn Ezra on Elections, Interrogations and Medical
Astrology: A Parallel Hebrew-English Critical Edition of the Book of Elections (3 Versions),
the Book of Interrogations (3 versions), and the Book of the Luminaries (Leiden: Brill, 2011);
Abraham Ibn Ezra on Nativities and Continuous Horoscopy: A Parallel Hebrew-English Critical
Edition of the Book of Nativities and the Book of Revolution (Leiden: Brill, 2013); Abraham
Ibn Ezra’s Introductions to Astrology: A Parallel Hebrew-English Critical Edition of the Book
of the Beginning of Wisdom and the Book of the Judgments of the Zodiacal Signs (Leiden:
Brill, 2017).
3 See tables of authorities and sources in the aforementioned editions of Ibn Ezra’s astrological
writings.
4 Ibn al-Muthannā’s Commentary on the Astronomical Tables of al-Khwārizmī, ed. and trans.
Bernard R. Goldstein (New Haven and London: Yale University Press, 1967). For the introduc-
tion, see pp. 147–150, 300–302.
Medieval Encounters 25 (2019) 345–380

Sources and Methods 347
with Hebrew translations of two astrological texts by Māshāʾallāh (the Book on

Eclipses and the Book of Interrogations).5
The aforementioned translations are extant in Hebrew, but the Arabic orig-
inals are lost; hence we cannot appreciate Ibn Ezra’s method of translation.
Recent work on Reshit Ḥokhmah (Beginning of Wisdom), an introduction to
astrology that is considered to be the zenith of Ibn Ezra’s astrological work,6
revealed that at least one-fourth of this text consists of translations or close
paraphrases from identifiable and available Arabic astrological and astronomi-
cal texts. This opens a new window on our knowledge of Ibn Ezra’s modus ope-
randi as a scientific author: we can now read these Arabic texts and compare
them, word by word, with Ibn Ezra’s Hebrew version.
Relying on these findings, this paper looks at Ibn Ezra as an Arabic into
Hebrew translator. It is divided into two parts. The first identifies the Arabic
astrological and astronomical texts he drew on and shows where their Hebrew
translations were incorporated into Reshit Ḥokhmah. The second part scruti-
nizes Ibn Ezra’s translation methods. An appendix presents several excerpts
from Arabic sources in parallel with Ibn Ezra’s Hebrew translations, along
with English translations. They will be used throughout this paper to illus-
trate Ibn Ezra’s work and substantiate his methods as translator from Arabic
to Hebrew.
5 For a critical edition of the Hebrew translation of Māshāʾallāh’s Book of Eclipses, accompanied
by an English translation and an introductory study, see Book of the World, ed. Sela, pp. 235–
259. Relying on an analysis of the Hebrew terminology and style of this text, I have showed
that even though it includes several of Ibn Ezra’s most idiosyncratic neologisms, this text also
includes a series of Hebrew technical terms he never employed, and even Latin loanwords
or calques, unthinkable for Ibn Ezra. Similarly, a Hebrew translation of Māshāʾallāh’s Book of
Interrogations survives today in at least 20 manuscripts (e.g., MS Paris 1045 [IMHM: F 33996],
fols. 177a–188a). No critical edition or English translation exists. It has been traditionally as-
cribed to Ibn Ezra on the grounds that it occurs in codices along with collections of Ibn Ezra’s
astrological treatises. This, however, cannot be considered a proof of Ibn Ezra’s authorship.
In addition, a cursory scrutiny of the Hebrew vocabulary and style shows a picture similar to
that for Māshāʾallāh’s Book of Eclipses. I hope to produce a critical edition of this text in the
near future.
6 References to this work are in the format: Rḥ, §2.2:1, 64–65 = Reshit Ḥokhmah, chapter 2, sec-
tion 2, passage 1 in: Abraham Ibn Ezra’s Introductions to Astrology, A Parallel Hebrew-English
Critical Edition of the Book of the Beginning of Wisdom, ed., trans., and annot. Shlomo Sela,
on pp. 64–65.
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348 Sela
Part I: Arabic Sources and their Hebrew Translations in

Reshit Ḥokhmah
Ibn Ezra had the immodest habit of frequently inserting his name, Avraham,
or, less frequently, the expressions “Avraham ha-sephardi” (Abraham the
Spaniard) or “Avraham ha-meḥabber” (Abraham, the author), to indicate that
he was the originator of ideas conveyed in his books. So it is highly significant
that Reshit Ḥokhmah (henceforth Rḥ) is the only one of his works in which he
refers to himself as “Avraham maʿatiq ha-sefer,” “Abraham, the translator of the
book.”7 “The book” in this phrase, however, does not refer to Rḥ but to the main
Arabic source used in Rḥ, as I shall show below. I will argue that with respect to
Ibn Ezra, “translator”cannot be understood in the canonical sense of one who
translates books from cover to cover. In the case of Reshit Ḥokhmah, Ibn Ezra
was both translator and editor: he selected excerpts of various length from
his Arabic sources, translated them, and inserted them in Reshit Ḥokhmah
where appropriate—but never precisely as he found them in his sources. Ibn
Ezra drew on and translated literally four main identifiable Arabic sources in
Rḥ, as follows.
1 Abū Maʿshar’s Kitāb al-mudkhal al-kabīr

Ibn Ezra’s most important Arabic source in Rḥ is Kitāb al-mudkhal al-kabīr ʿalā
ʿilm aḥkām al-nujūm (Great introduction to the science of astrology, hence-
forth, Mk), by Abū Maʿshar (ca. 787–ca. 886), the most prominent astrologer of
the Middle Ages. He is never mentioned explicitly in Rḥ, in contrast with other
parts of Ibn Ezra’s astrological corpus.8 Mk, written in 849/850 and divided into
eight parts, is the standard expression of the various branches of Arabic astrol-
ogy, a synthesis of the Indian, Persian, Greek, and Ḥarranian theories current
7 See Rḥ §7.3:7, 198–199. When Ibn Ezra uses the verb ‫ העתיק‬and the participle ‫ מעתיק‬in rela-
tion to written matter, and especially to books, he unambiguously means that the subject
of the action is performing a translation; thus, in Ibn Ezra’s jargon, ‫ מעתיק‬means translator.
See Ibn al-Muthannā’s Commentary, ed. Goldstein, pp. 147–148, 301–302; Ibn Ezra’s commen-
tary on Esther 4:14.
8 Ibn Ezra’s attitude towards Abū Maʿshar is uneven. He is sharply critical of Abū Maʿshar’s
work on historical astrology (Book of the World I, ed. Sela, §1:1–2, pp. 52–53; §61:1–5, pp. 92–
93); he has a neutral attitude towards Abū Maʿshar’s work on nativities and elections (Book
of Nativities, ed. Sela, III ii 4, 2, pp. 124–125; III iv 5, 2, pp. 142–43; III xii 4, 1, pp. 182–183; Book
of Elections I, ed. Sela, §1.2:2, pp. 52–53; §1.9:1–2, pp. 54–55; §5.4:3, pp. 66–67; §7.2:4, pp. 70–
71; §7.5:1, pp. 74–75; §12.1:3, pp. 88–89); and an approving attitude towards Abū Maʿshar’s work
on interrogations (Book of Interrogations I, ed. Sela, §3:6–7, pp. 242–243; §7.4:5, pp. 272–273;
Book of Interrogations II, ed. Sela, §9.2:7, pp. 380–381).

in the author’s day.9 The sections of Mk on which Ibn Ezra drew most, as we
shall see, are part six, on the zodiacal signs in relation to each other, part seven,
on the powers of the planets and their relations to each other, and part eight,
on the astrological lots.10 In addition to its wide diffusion in the Arabophone
world, Mk was well known in the West through two twelfth-century Latin trans-
lations by John of Seville (1133) and Hermann of Carinthia (1140). It also had a
strong impact on Jewish readers through the Hebrew translation, derived from
one of the Latin translations, by Jacob ben Elia in the late thirteenth century.
I turn now to survey the parts of Rḥ that are translations from Mk. Chapter
two of Rḥ, approximately half of the entire work, is divided into twelve sec-
tions, each of which addresses the astrological properties of one sign. In each
section, Rḥ presents an account of the corresponding paranatellonta: constel-
lations, portions of constellations, or stars, that co-ascend, co-culminate, or
co-descend with the three decans of the relevant sign.11 The paranatellonta of
each of the three decans of each sign, in their turn, are described in three types:
according to the Persians, to the Indians, and to Ptolemy. On closer examina-
tion it turns out that the entire account of the paranatellonta in Rḥ is a literal
translation from Mk VI:1 (i.e., the first chapter of part 6). (For an illustration,
see Appendix, quotations 1 and 12.) The Liber de nativitatibus, a Latin work on
nativities ascribed to Ibn Ezra, explicitly mentions Mk as the source for its ac-
count of the paranatellonta according to the Indians and Ptolemy.12 But the
9 See The Fihrist of al-Nadīm, ed. and trans. Bayard Dodge (New York: Columbia University
Press, 1970), II, 656–658; D. Pingree, “Abū Maʿshar,” Dictionary of Scientific Biography 1
(New York: Charles Scribner’s Sons, 1970), pp. 32–39; D. Pingree, “Astrology,” in: Religion,
Learning and Science in the ʿAbbasid Period (Cambridge: Cambridge University Press,
1990), pp. 298–298; Abū Maʿshar al-Balkhī (Albumasar), Kitāb al-mudkhal al-kabīr, Liber
introductorii maioris as scientiam judiciorum astrorum, ed. Richard Lemay (Naples:
Istituto Universitario Orientale, 1996), vol. I, pp. 1–49.
10 The connection between Rḥ and Mk has been already highlighted by Renate Smithuis
in her doctoral dissertation. For a detailed discussion of the close relationship between
Rḥ and Mk and a comparative table of the topics addressed in Rḥ and Mk, see Renate
Smithuis, “Abraham ibn Ezra the Astrologer and the Transmission of Arabic Science to
the Christian West,” (Ph.D. Diss., University of Manchester, 2004), chapter 5, pp. 215–229,
and Appendix 3, pp. 333–342.
11 The decan is a tripartite division of each zodiacal sign, each covering 10° of the zodiac.
12 Abraham Iudei de nativitatibus (Venice: Erhard Ratdolt, 1485), sig. A3r: “Albumaçar vero in
Isagogis suis Maioribus multas et varias figuras enumerat cum unaquaque facie cuiusque
signi ascendentes secundum Indos, quod magis ridiculo quam veritati accedit. Item
Albumaçar enumerat alias figuras secundum Ptholemeum cum faciebus signorum ascen-
dentes, quod verum est secundum quadragintaocto figuras que sunt in firmamento quas
Ptholemeus enumeravit secundum dispositionem quam habuerint in tempore suo.” =
“Abū Maʿshar in the Great Introduction enumerated many and diverse constellations ac-
cording to the Indians which rise with each one of the decans, which are more ridiculous

350 Sela
organization of the accounts of the paranatellonta in Mk and in Rḥ is markedly

different: whereas Abū Maʿshar placed it in a self-contained chapter of part six
of Mk,13 Ibn Ezra split Abū Maʿshar’s account into twelve fragments, which he
inserted into each of the twelve sections of chapter two of Rḥ that address the
features of the zodiacal signs, along with much other data about each sign.14
In addition to the paranatellonta, chapter two of Rḥ assigns a bewildering
variety of features to the zodiacal signs; some of them can be identified as
translations from Mk. Each sign is assigned one of the three following posi-
tions: in “the heart,” on “the right side,” or on “the left side” of some side of
the horizon; in addition, each sign is assigned a wind that blows from the
same direction. But whereas Rḥ presents this information in the separate sec-
tions of chapter two on each of the signs, addressed in their standard order,15
Mk covers the same topic in chapter twenty-five of part six, where the signs
are arranged by their membership in one of the four triplicities.16 (For an il-
lustration, see Appendix, quotation 2.) In addition, chapter two of Rḥ assigns
each sign organs of the body and the illnesses that affect them, translated from
Mk VI:12. But where Rḥ does so in the separate sections on each of the zodiacal
than truthful. Abū Maʿshar also enumerated other constellations according to Ptolemy
which rise with the decans of the signs, which are in fact the fourty-eight constellations in
the heavens which Ptolemy enumerated according to their position in his time.”
13 See The Great Introduction to Astrology by Abū Maʿšar, eds. Keiji Yamamoto and Charles
Burnett (Leiden: Brill, 2019), volume I, Part 6, Chapter 1, §§11–57, pp. 548–601. I wish to ex-
press my gratitude to Charles Burnett and Keiji Yamamoto for placing at my disposal their
edition and English translation of the Arabic text of Abū Maʿshar’s Great Introduction to
Astrology before its publication. This edition will be used for all quotations and English
translations from the Arabic text of Kitāb al-mudkhal al-kabīr, in this format: Mk, II:1
[9]:182–183 = The Great Introduction to Astrology by Abū Maʿšar, eds. Keiji Yamamoto and
Charles Burnett (Leiden: Brill, 2019), volume I, Part 2, Chapter 1, section 9, pp. 182–193.
14 See Rḥ §2.1:21–30, 60–61 (Aries); §2.2:17–25, 66–69 (Taurus); §2.3:17–25, 72–75 (Gemini);
§2.4:17–25, 80–83 (Cancer); §2.5:15–23, 86–89 (Leo); §2.6:15–23, 92–95 (Virgo); §2.7:17–25,
98–101 (Libra); §2.8:15–23, 104–107 (Scorpio); §2.9:17–25, 110–113 (Sagittarius); §2.10:13–21,
117–119 (Capricorn); §2.11:15–23, 122–123 (Aquarius); §2.12:17–25, 128–129 (Pisces).
15 See Rḥ §2.1:12, 58–59 (Aries); §2.2:9, 64–65 (Taurus); §2.3:8, 72–73 (Gemini); §2.4:8,
78–79 (Cancer); §2.5:7, 86–87 (Leo); §2.6:7, 92–93 (Virgo); §2.7:9, 98–99 (Libra); §2.8:7,
104–105 (Scorpio); §2.9:9, 108–109 (Sagittarius); §2.11:8, 122–123 (Aquarius); §2.12:8, 126–127
(Pisces).
16 See Mk VI:25 [1–5]:678–679. Moreover, the first version of the Book of Reasons, designed
by Ibn Ezra to be a close commentary on Rḥ, provides a weather-oriented explanation of
Abū Maʿshar’s method of allocation for Aries and Cancer; the second version of the Book
of Reasons offers a comprehensive explanation for the allocation of cardinal directions
to the signs. These explanations are not translations from Mk. See the first version of the
Book of Reasons, ed. Sela, §2.2:8–9, pp. 38–39; second version of the Book of Reasons, ed.
Sela, §2.2:1–6, pp. 186–189.

signs,17 Mk addresses the same topic in a self-contained chapter.18 (For an il-

lustration, see Appendix, quotation 3.)
Chapter three of Rḥ, on the divisions and quadrants of the zodiac and the
horoscopical places, consists of translations or paraphrases collected from
part six of Mk.19 Chapter five of Rḥ, on the good fortune of the planets, their
power and weakness, is translated from Mk VII:6.20 (For an illustration, see
Appendix, quotations 4, 13 and 14.) Chapter six of Rḥ, on the conditions of
the planets in themselves and with respect to the Sun, is a translation from
Mk VII:1–2.21 (For an illustration, see Appendix, quotation 5.) Chapter seven
of Rḥ, which describes thirty planetary conditions, is a translation of excerpts
from Mk VII:4–5.22 (For an illustration, see Appendix, quotations 6 and 15.)
Because Ibn Ezra’s aforementioned reference to himself as “translator of the
book” occurs in chapter seven of Rḥ, between two literal translations from
Mk VII:4,23 it stands to reason to assume that “the book” in question is Mk.
Chapter nine of Rḥ is on the lots.24 The bulk of this chapter describes the
lots associated with each of the seven planets and each of the twelve horoscop-
ic places, supplemented by a description of several independent lots. The en-
tire account is a translation from the description of the same lots in Mk VIII:4.25
Chapter nine of Rḥ concludes with a theoretical explanation of the rationale
behind the concept of astrological lots and the way they are cast. This section
17 See Rḥ §2.1:36–37, 62–63 (Aries); §2.2:32, 68–69 (Taurus); §2.3:31–32, 76–77 (Gemini);
§2.4:31–32, 82–83 (Cancer); §2.5:29–30, 90–91 (Leo); §2.6:27–28, 94–95 (Virgo); §2.7:31–32,
100–101 (Libra); §2.8:29–30, 106–107 (Scorpio); §2.9:31–32, 112–113 (Sagittarius); §2.10:28–
29, 118–119 (Capricorn); §2.11:29, 124–125 (Aquarius); §2.12:31, 130–131 (Pisces).
18 See Mk VI:12 [1–13]:646–649.
19 See, for example, Rḥ §3.2:1–5, 140–141; Cf. Mk VI:5 [2–5]:622–625; Rḥ §3.3:1–7, 140–143; Cf.
Mk VI:26 [3]:680–681; Mk VI:29, pp. 700–701; Mk VI:30, pp. 702–703; Mk VI:31, pp. 704–705;
Mk VI:32 [2]:706–707.
20 See Rḥ §5.1:1–18 through Rḥ §5.8:1–12, 182–189; Cf. Mk VII:6 [1–2]:786–787, through VII:6
[9]:792–793.
21 See Rḥ §6.1:1–17 through Rḥ §6.8:1–14, 188–197; Cf. Mk VII:1 [4–12]:716–721, and VII:2
[2–7]:724–735.
22 See Rḥ §7.1:1 through Rḥ §7.33:1–8, 196–211. Cf. Mk VII:4 [2–11]:740–753; VII:5 [2–31]:762–785.
23 See Rḥ §7.3:4–6, 198–199; Cf. Mk VII:4 [3]:740–743; Rḥ §7.3:8–9, 198–199; Cf. Mk VII:4
[4]:742–743.
24 These are ecliptical points influential in the horoscope, whose calculation requires three
horoscopic entities: the distance of two of them (place of the planets, cusps of horoscopic
places, etc.) is added to the position of the third, usually the ascendant.
25 For the lots of the horoscopic places, see Rḥ §9.4:2–5 through §9.15:1–4, 236–255; Cf.
Mk, VIII:4 [5–7]:850–855 through VIII:4 [82–84]:906–909. For the independent lots, see
Rḥ §9.16:1–10, 154–257; Cf. Mk, VIII:5 [2–11]:910–917.

352 Sela
is sometimes a translation and sometimes a close paraphrase of Mk VIII:1.26

(For an illustration, see Appendix, quotations 7 and 8.) However, whereas Abū
Maʿshar introduced these theoretical explanations at the very beginning of
Part 8 of Mk, Ibn Ezra traveled the opposite path and incorporated them at the
end of chapter nine of Rḥ, after the presentation of the various types of lots.
Sometimes Rḥ follows Abū Maʿshar’s text and ideas so closely that one gets the
impression that Ibn Ezra failed to notice that his translation stands in gross
contradiction to what he wrote elsewhere in Rḥ. For example, in the theoreti-
cal explanation of the lots, where Ibn Ezra is translating from Mk VIII:1, Rḥ
makes the “upper orb” identical with the ninth orb, despite the fact that in
Chapter 1 of Rḥ, where Ibn Ezra is not translating from Mk, he explicitly says
that the “upper orb” is the eighth orb.27
2 Al-Qabīṣī’s Kitāb al-mudkhal

Second in importance among the Arabic sources translated by Ibn Ezra in Rḥ
is Kitāb al-mudkhal ilā ṣināʿat aḥkām al-nujūm (Book of the introduction to
the craft of astrology; henceforth Mu) by al-Qabīṣī, an astronomer and astrolo-
ger from Iraq who flourished in the second half of the tenth century and was
known in the Latin West as Alcabitius. This introduction to astrology, which is
the main basis of al-Qabīṣī’s fame, survives in at least twenty-five Arabic manu-
scripts, two of which are written in Hebrew characters, and in a Latin transla-
tion that survives in more than two hundred manuscripts and went through
twelve printed editions between 1473 and 1521.28 Ibn Ezra never mentions
al-Qabīṣī or Mu explicitly; but of the five parts into which this work is divided,
he draws on part one, on the essential and accidental divisions of the zodiac,
and part five, on the lots.29
26 See Rḥ §9.22:1–3 through §9.25:1–4, 264–267; Cf. Mk VIII:1 [6–10]:820–823.

27 For Abū Maʿshar’s text and Ibn Ezra’ translation, see Appendix, quotation 8. For the refer-
ence to the “upper orb” as the eighth orb, see Rḥ §1.2:2, 50–51: ‫ שהוא‬,‫ואלה הם בגלגל העליון‬
‫ עם הצורות השמאליות והדרומיות‬,‫“ = השמיני‬They [the zodiacal constellations] are in
the upper orb, which is the eighth, together with the northern and southern constella-
tions.” An inconsistent approach towards the identity and position of the “uppermost
orb” is found in Ibn Ezra’s oeuvre. This mirrors the problematic cosmological status of
this orb, because it is starless and therefore lacks the basic raison d’être that justifies the
existence of the other orbs.
28 For subsequent references to this work, I use: Al-Qabīṣī (Alcabitius): The Introduction
to Astrology, Editions of the Arabic and Latin texts and an English translation, Charles
Burnett, Keiji Yamamoto, M. Yano (London: Warburg Institute; and Turin: Nino Aragno,
2004).
29 Correspondences between chapter nine of Rḥ and part five of Mu, both addressing the
lots, have been already surveyed in Smithuis, “Abraham ibn Ezra the Astrologer,” 127–128.

A substantial section of chapter three of Rḥ is on the indications of the horo-

scopic places, a fundamental astrological tenet covered in every introduction
to astrology. An idiosyncratic feature of this section of Rḥ is that here Ibn Ezra
also wrote about the indications of the three lords of the triplicities of each
horoscopic place. These are translated from the first part of Mu, whose content
and organization coincide with all of chapter three and not only the indica-
tions of the horoscopic places.30 An important difference between al-Qabīṣī
and Ibn Ezra, however, is that the former repeatedly notes that his information
about the indications of the three lords of the triplicities of some horoscopic
place comes from al-Andarzagar’s Book of Nativities, the latter is silent in this
regard. (For an illustration, see Appendix, quotation 9.)
As noted above, chapter nine of Rḥ is on the astrological lots. After writing
about the lots associated with the seven planets and the twelve horoscopic
places and about the independent lots—all translated from Mk—Rḥ describes
four additional categories of lots related to historical and meteorological as-
trology, as follows: (a) three lots cast at the revolution of the year of the great
conjunction, in order to know the affairs of kings and how long will they reign;
(b) the so-called two great lots, to know the destiny of kings ; (c) the lot of
rain and the lot of weather; and (d) a long series of lots to know whether cer-
tain products will be expensive or cheap. The account of all these lots in Rḥ
is translated from the fifth part of Mu.31 (For an illustration, see Appendix,
quotation 10.)
3 Sahl ibn Bishr’s Nawādir al-qaḍā

Another Arabic source drawn on by Ibn Ezra in Rḥ is Nawādir al-qaḍā (Maxims
of judgment), by Sahl ibn Bishr, a leading Jewish astrologer of the early ninth
century and well known in the Middle Ages and Early Modern period, mainly
through the Latin translations of five of his works by John of Seville.32 Ibn Ezra
repeatedly refers to “Sahl the Jew” in his work on nativities,33 but less so in his
work on elections and interrogations.34 Nawādir al-qaḍā is organized in fifty
aphorisms, and thus the title of its Latin translation, “Quinquaginta Precepta,”
which appears in manuscripts and print editions immediately after Sahl ibn
Bishr’s introduction to astrology. Chapter eight of Rḥ is a rarity in Ibn Ezra’s
30 See Rḥ §3.5:1–4 through §3.16:1–2, 52–147; Cf. Mu I:57–68, pp. 48–55.

31 See Rḥ §9.17:1–11, 256–259; Cf. Mu V:17–19, 150–153.
32 Fihrist 1970, II, pp. 651–652.
33 Book of Nativities, ed. Sela, III i 4, 8, pp. 102–103; III ii 5, 4, pp. 124–125; III v 6, 4, pp. 146–147;
III viii 4, 2, pp. 166–167; Nativitatibus 1485, sig. B2b, B8b.
34 Liber Eleccionum, Erfurt, MS Amplon. O.89, fol. 41a; Liber Interrogacionum, Erfurt, MS
Amplon. O.89, fol. 19b.

354 Sela
astrological corpus: it is organized in the form of aphorisms, fleshing out as-

trological ideas put forward in the previous chapters, and deals with the in-
dications of the planets, their relationship to the doctrines of elections and
interrogations, and according to the planets’ position in the zodiac and in the
horoscopic places. Nearly a third of the 120 aphorisms in chapter eight of Rḥ
are translations or paraphrases from Nawādir al-qaḍā.35 (For an illustration,
see Appendix, quotation 11.)
4 The Alternative Version of al-Farghānī’s Elements

The fourth identifiable Arabic source translated by Ibn Ezra is the Elements by
al-Farghānī (d. Egypt, after 861), which is the first compendium of the Almagest
that diffused the Ptolemaic astronomical tradition to the Arabophone world.
His Vorlage is different from the text known to modern scholarship; it survives,
however, in the Hebrew translation of al-Farghānī’s Elements by Jacob Anatoli
(1230s). Chapter twenty-two of the alternative version of al-Farghānī’s Elements
(henceforth Ch22), which I have recently edited, translated, and studied, com-
bines the contents of chapter nineteen and chapter twenty of the standard
Arabic text of al-Farghānī’s Elements. But the bulk of chapter twenty-two, in-
serted between these two sections, is a unique and hitherto unknown account
of the fourty-eight Ptolemaic constellations.36 Chapter one of Rḥ, too, includes
a complete list of the fourty-eight Ptolemaic constellations. This account draws
on the parallel account in chapter twenty-two of the alternative version of
al-Farghānī’s Elements, as demonstrated by the following points: (a) Whenever
Ptolemy’s star catalogue distinguishes between stars inside and stars outside
a particular constellation, Rḥ and chapter twenty-two mention only the stars
inside the constellation.37 (b) Where Chapter 22 has an arbitrary and errone-
ous count of stars, Rḥ repeats precisely the same mistakes.38 (c) Although (as
35 See Rḥ §8.2:1–9, §8.3:1–21, §8.4:1–25, 212–223; Cf. Nawādir al-qaḍā, Yale University Library,
MS Arabic 532, fols. 35b–44a.
36 Sh. Sela, “Al-Farghānī on the 48 Ptolemaic Constellations: A Newly Discovered Text in
Hebrew Translation,” Aleph 16.2 (2016): 249–365. For evidence suggesting that this text
belongs to the first phase of the Arabic Ptolemaic astronomical tradition or that it com-
posed by al-Farghānī himself, see especially pp. 268–271. My edition of Ch22 is used for
all quotations from or references to the Hebrew text and its English translation, in the
format: Ch22 §2:1 = Ch22, ed. Sela, section 2, sentence 1.
37 See, respectively, Rḥ §1.5:2; §1.5:5; §1.5:6; §1.5:8; §1.5:10; §1.5:12; §1.5:14; §1.5:17, 52–53;
Rḥ §1.3:2; §1.3:3; §1.3:4; §1.4:6; §1.4:9, 50–53. Cf. Ch22 §4:1; §4:4; §4:5; §4:7; §4:9; §4:11; §4:13;
§4:16; §5:1; §5:2; §5:3; §5:4; §5:5; §5:6; §5:7; §5:8; §5:11; §5:2; §6:5; §6:8.
38 This corresponds to the cases of Ursa Major, Lepus, Centaurus, and Piscis Austrinus. See,
respectively Rḥ §1.5:3, 52–53; §1.4:5, 152–153; §1.4:12, 152–153; §1.4:16, 152–153. Cf. §4:2; §6:4;
§6:12; §6:16.

expected) Ibn Ezra’s Hebrew names of constellations are generally translations

of the common Arabic names used in the Greco-Arabic astronomical tradi-
tion, in some cases he uses names that occur only in Rḥ and in chapter twenty-
two of the alternative version of al-Farghānī’s Elements.39
Part II: Ibn Ezra’s Methods of Translation
We turn now to scrutinize Ibn Ezra’s methods of translation, as instantiated

by short studies of specific cases. In them, I attempt not only to find out which
Hebrew word or expression in Rḥ translates which Arabic word or expression
in some identifiable Arabic source, but also to show, if possible, how Ibn Ezra
himself understood his procedure. My working hypothesis is that these short
studies can shed light on Ibn Ezra’s approach to the creation of a new Hebrew
scientific vocabulary.
1 Restoring the Original Scientific Meaning of Biblical Words

Ibn Ezra had at his disposal mainly the Hebrew of the Bible, and to a lesser
extent of the Mishnah—a language that had ceased to be an everyday ver-
nacular somewhere between 200 and 400 CE. As an expert commentator on
the Bible and a great connoisseur of its vocabulary, Ibn Ezra generally made
good choices of biblical words for his translations. However, an eye-catching
feature throughout his oeuvre, both in translations and in original writings,
is his consistent and conspicuous use of biblical words in an unprecedented
and non-standard fashion. Was he accommodating the old biblical vocabu-
lary to the new scientific needs? What did he think about the capacity of the
biblical Hebrew lexicon to render scientific words or expressions derived
from another language?
There is no better locus for gaining an insight into these questions than the
introduction to one of the versions of his treatise on the astrolabe, the first
of this sort written in Hebrew and the one where, due to its highly techni-
cal contents, Ibn Ezra was bound to encounter the most serious linguistic
39 Both Rḥ and Chapter 22 call Centaurus “The Carrier of the Lion,” a name never found in
the Ptolemaic tradition. See Rḥ §1.5:12, 152–153; Cf. Ch22 §6:12. Both Rḥ and chapter 22 call
the constellation Lupus “the Leopard,” a total departure from the Ptolemaic tradition.
See Rḥ §1.5:13, 152–153; Cf. Ch22 §6:13. Both Rḥ and Chapter 22 mention Aries and Taurus
together with the names of the lunar mansions whose stars coincide with them. See
Rḥ §1.3:2; §1.3:3, 150–151. Cf. Ch22 §5:1, §5:2.

356 Sela
tribulations.40 From this introduction we learn that Ibn Ezra was well aware of
the deficiencies of the available Hebrew vocabulary. This is so, Ibn Ezra says,
because the Jews forgot their original language and because the biblical vo-
cabulary, which is all that remains from the original Hebrew of antiquity, does
not address every scientific concept. On the other hand, Ibn Ezra believes that
the “holy tongue is the most comprehensive among the languages of all the
nations,” meaning that it was created as a perfect language with the broadest
possible semantic compass, including the language of science. The underly-
ing message is that Ibn Ezra would not have encountered serious difficulties
in writing about the astrolabe had the Jews not forgotten most of the original
vocabulary of Hebrew.41
In what follows I will show that Ibn Ezra considered his non-standard usages
of biblical words to be remnants of the ancient Hebrew language and thought
he was restoring the original scientific meaning of biblical words whose defini-
tion had been forgotten. These words were part of the biblical vocabulary, even
though the Bible is by no means a scientific text, because they express funda-
mental and conspicuous aspects of reality. Below I present several examples
of these words as Ibn Ezra used them in Rḥ for his translations from the afore-
mentioned Arabic sources. In each case, I list the Arabic term or expression the
biblical word was intended to render as well as Ibn Ezra’s explanation of the
non-standard meaning of the biblical word. As we shall see, Ibn Ezra usually
incorporated these explanations into his commentary on the biblical verses in
which the word appears, which implies that he believed that the non-standard
sense was the true sense.
40 See Introduction to the third version of Sefer Keli ha-Neḥoshet, MS Paris 1054, fol. 4a:
‫ כל מבין לשמוע ידע כי לשון הקדש היתה‬.‫נאום אברהם בר' מאיר בן עזרא הספרדי המחבר‬
‫ ובעבור גלות עם הקדש מאדמת‬.‫ כי היא היתה הראשונה לכלם‬,‫רחבה מכל לשונות הגוים‬
‫ ולא נשאר בידם רק ספרי‬,‫ ונשכחה לשונם מפיהם‬,‫ התערבו בגויים וילמדו לשון עם ועם‬,‫הקדש‬
,‫ על כן יקשה לחדש שמות‬,‫ ואשר לא הוצרכו בספריהם לדבר בו לא מצאנוהו כתוב‬.‫הנביאים‬
‫“ = והטעם לתרגם אותם מלשון אל לשון אחרת‬Abraham the Spaniard, the son of Meʾyir the
son of Ezra, the author, said: Everyone knows that the holy tongue was not only the most
comprehensive but also the first among the languages of all the nations. But, since the
holy people were exiled from their Holy Land, they intermingled with the other nations,
learnt their languages, and so forgot their own language and were only left with the books
of the prophets. Since all those words which the prophets had no need for in their works
do not appear at all in Scripture, it is difficult to create new nouns, that is, to translate
them from one language into another.”
41 I have fleshed out this idea in Shlomo Sela, Abraham Ibn Ezra and the Rise of Medieval
Hebrew Science (Leiden: Brill, 2003), 104–106.

1.1 Planets
The title of chapter five of Rḥ is a literal translation of that of Mk VII:6. We
see that whereas Abū Maʿshar used the Arabic �‫� ب‬ �‫�وا ك‬
‫ ك‬, kawākib, for “planet,”
Ibn Ezra adopted the Hebrew ‫משרתים‬, mešaretim, “servants.” (See Appendix,
quotation 4, sentences 1 and 2.) This is the biblical neologism most frequently
employed by Ibn Ezra in his oeuvre, scientific and nonscientific, both in trans-
lations and in original works. Ibn Ezra found the word in Psalms 103:21, where
he glossed it as referring to the seven planets.42 The message conveyed is that
“planets” is one of the meanings of the Hebrew word mešaretim and that the
seven planets are not self-sufficient astrological agents but work as servants of
God to do his pleasure (Ps. 103:21).43
1.2 Center
One of the conditions in which a planet is taken to gain power, described in
Mk VII:6 and translated in chapter five ‫أ‬of Rḥ, is when the planet ascends in
‫ف‬
its eccentric circle. Abū Maʿshar uses ‫��ل�ك � و ج‬, “circle of the apogee,” to denote
�
the eccentric circle. Ibn Ezra wrote the somewhat lengthy ‫גלגל הגבהות והשפלות‬
‫שמוצקו רחוק ממוצק הארץ‬, “the circle of apogee and perigee whose center is far
from the center of the Earth.” (See Appendix, quotation 13, sentence 2.) For
“center” Ibn Ezra chose the biblical word muṣaq, which usually means “solid,
stable, strong.” But this bizarre usage is common throughout Ibn Ezra’s oeu-
vre. By contrast, in medieval Hebrew literature, as well as modern Hebrew, the
standard word for “center” is merkaz, which is not part of the biblical vocabu-
lary but a borrowing from the Arabic markaz. Ibn Ezra never writes merkaz,
and seems to be deliberately avoiding it because he believes that muṣaq is a
better choice. Ibn Ezra’s opinion about the original or primary sense of muṣaq
is revealed in his commentary on Job, where this word appears several times.
In his commentary on Job 38:38,44 Ibn Ezra observes that “muṣaq is a point.” On
Job 36:16, where muṣaq appears in opposition to the Hebrew raḥav, as follows:
“Both words are employed allegorically, since raḥav is the perimeter of the
circle and muṣaq is the [center] point.”45 The meaning of muṣaq is expanded
42 Ibn Ezra’s commentary on Psalms 103:21, in M. Cohen, ed., Miqra‌ʾot Gedolot ha-Keter,
Psalms, I & II (Ramat Gan: Bar Ilan Univeristy, 2003): ‫ צבאיו—הם צבא השמים‬,‫ברכו‬
.‫ ומשרתיו הם השבע' שהם בשבע' מעונות‬,‫“ = העליונים‬Bless, his hosts—these are the host of
the higher heavens, and his servants are the seven that are in seven orbs.”
43 See Sela, Abraham Ibn Ezra and the Rise of Medieval Hebrew Science, 129–130.
44 Job 38:38: “When the dust grows into a mass (la-muṣaq), and the clods cleave fast together.”
45 Ibn Ezra’s commentary on Job 36:16, ed. M. Gomez Aranda: ‫ כי רחב הוא‬,‫"והוא דרך משל‬
."‫ ומוצק הוא הנקודה‬,‫הקו הסובב העגולה‬

358 Sela
considerably in his commentary on 37:10: “The meaning of muṣaq is the earth,

which stands as a point in the middle of the spheres.”46
1.3 Nature
One of the conditions in which a planet is taken to indicate good fortune, de-
scribed in Mk VII:6 and translated in chapter five of Rḥ, is when the planet is
‫ة‬
in its house and its nature is said to be moderated. Here I focus on the concept
of nature: whereas Abū Maʿshar uses ��‫ ط ب��ي��ع‬ṭabiʿatun, Ibn Ezra uses the biblical
‫ תולדת‬toledet. (See Appendix, quotation 14, sentence 3.) Ibn Ezra uses toledet
frequently to express the concept of nature and its diverse phenomena, in both
the terrestrial and the celestial domains. Toledet stands in sharp contrast to the
Hebrew ṭevaʿ, which is not part of the biblical vocabulary but is derived from
the same root as the Arabic ṭabiʿatun, and is the standard word for “nature” in
medieval and modern Hebrew. But Ibn Ezra never uses it, again because he
must have believed that toledet is the original Hebrew term. In the long com-
mentary on Exodus 23:25, he defines toledet as “a power (koaḥ) that protects
the body and that man receives from heaven.”47
1.4 Climate
The seven climates, as defined in Antiquity and the Middle Ages, were seven
zones of the Earth, each bounded by two parallels of latitude, in which the
same phenomena ar found, such as a prevalent type of weather or the same
length of the longest day. Chapter four of Rḥ, drawing on Mk VI:2, assigns
‫ق‬
one of the climates to each planet. Both Mk and Rḥ, for example, assign the
first climate to Saturn.48 Abū Maʿshar uses ‫ �إ ��لي��م‬ʾiqlim, an Arabic form of the
Greek klima; but Ibn Ezra opts for the biblical ‫גבול‬, gevul, “border” or “territory.”
Medieval and modern Hebrew use ʾaqlim, derived from the Arabic ʾiqlim, in
this sense, but Ibn Ezra never does. Here too he considered the biblical gevul to
be the original Hebrew term. Ibn Ezra found the biblical gevul in Psalms 74:17;49
46 Ibn Ezra’s commentary on Job 37:10, ed. M. Gomez Aranda: ‫ שהיא‬,‫ הוא הארץ‬,‫"במוצק‬
"‫כנקודה באמצע הגלגלים‬. See Sela, Abraham Ibn Ezra and the Rise of Medieval Hebrew
Science, 113–116.
47 Ibn Ezra’s long commentary on Ex. 23:25: ‫ והוא‬,‫כח השומר הגוף שיקבל האדם מן השמים‬
‫הנקרא תולדת‬. See Sela, Abraham Ibn Ezra and the Rise of Medieval Hebrew Science,
130–137.
‫ق‬ ‫ذ‬ ّ‫أ‬ ‫ق‬
portion.” Cf. Mk, VI:2 [4]:602–603, lines 13–15: ‫“ = الإ� ��لي��م ال� ول … و�ه�� ا الإ� ��لي��م �ل ز�ح�ل‬The
48 See Rḥ §4.1:5, 148–149: ‫“ = שבתאי … ושלו הגבול הראשו‬Saturn … the first climate is in its
first clime … this clime belongs to Saturn.”

49 Psalms 74:17: “You set all the borders of the earth (gevulot ʾareṣ): You made summer and
winter.”

in his commentary on this verse he explained the use of this biblical word to
denote the concept of climate.50
1.5 Ecliptic
Chapter six of Rḥ, which deals with the conditions of the planets with respect
to the Sun, translates excerpts from Mk VII:1. Both Mk and Rḥ refer there to
‫ ا �ل��ف��ل�ك ا �ل��م�ا ئ� ف� ط ��ق��ة ا � ش‬al-falak

the ecliptic, the apparent path that the Sun follows through the zodiac over
the course of the year. Abū Maʿshar writes ‫ل��م��س‬ ‫ل ي� ري‬
al-māʾil fi ṭarīqat al-šams, “the inclined orb in the path of the Sun”; Ibn Ezra
translates this as ‫ חשב אפודת הגלגל‬ḥešev ʾafudat ha-galgal, “the girdle of the
vest of the orb.”51 (See Appendix, quotation 15, sentence 2.) This phrase, and
shorter cognate such as ḥešev ha-ʾafudah, “girdle of the vest,” both derived from
Exodus 28:8, which speaks of one of the ceremonial vestments of the High
Priest, are frequent in Ibn Ezra’s oeuvre. They appear five times in Rḥ alone; in
his treatises on the astrolabe they denote the ecliptic component of the astro-
labe’s rete. Why Ibn Ezra thought fit to use this bizarre expression is answered
in his two commentaries on Exodus 28:8, where he wrote that there is a deep
astronomical and astrological secret behind the high priest’s ceremonial dress
and suggests that it included some sort of visual representation of the zodiac
in general and of the ecliptic in particular.52
50 Ibn Ezra’s commentary on Psalms 74:17, ed. M. Cohen: ‫והזכיר כי השבעה גבולות הם נצבים‬
‫ וטעם קיץ וחורף בעבור היות רוב היישוב בפאת שמאל וקצתו בפאת‬,‫לעולם ולא יתחלף היישוב‬
.‫ וטעם להזכיר זה עם גבולות ארץ כי בהיות במקום אחד קיץ הוא במקום אחר חורף‬,‫= דרום‬
“And he mentioned that the ‘seven climates’ are fixed forever, and the ecumene will not
change. The reason for writing ‘summer and winter’ is that most of the ecumene is in the
north and only a slight part is in the south. The reason for mentioning this together with
the climates is that when it is summer in one place it is winter in the other.” See Sela,
Abraham Ibn Ezra and the Rise of Medieval Hebrew Science, 107–112.
51 The expression ‫ חשב אפדתו‬appears in this context in the poem Keter Malḥut (Royal
Crown) by Salomon Ibn Gabirol (ca. 1021–ca. 1057). See Josefina Rodríguez Arribas,
“Astronomical and Astrological Terms in Ibn Ezra’s Biblical Commentaries: A New
Approach,” Culture and Cosmos 13.1 (2009): 3‒23 at 7.
52 In his long commentary on Exodus 28:8, Ibn Ezra says that “there is a very deep secret
behind the ceremonial dress of the high priest,” cryptically states that ḥešev ha-ʾefod is
“the middle of the plane,” and at the end remarks that “only one knowledgeable about
geometry and the secret of astrology/astronomy can understand the secret behind the
ceremonial dress.” In his short commentary on Exodus 28:8 Ibn Ezra repeats the same
ideas. See Sela, Abraham Ibn Ezra and the Rise of Medieval Hebrew Science, 137–139.

360 Sela
1.6 Biblical Stars

Rḥ includes numerous lists of constellations, asterisms, stars, and other ce-
lestial objects. As a rule, their Hebrew names are literal Hebrew translations
of the common Arabic names found in the Greco-Arabic astronomical tradi-
tion. Biblical stars or asterisms constitute an exception. For this approach, Ibn
Ezra was following Saadia Gaon (882–942), the first to link biblical and Arabic
star names in his Arabic translation of Job, and Abraham Bar Ḥiyya (ca. 1065–
ca. 1136), the first to implement this approach in lists of constellations and
stars.53 Two such examples can be traced to the list of constellations in chapter
one of Rḥ, which, as stated above, is a translation from chapter twenty-two
of the alternative version of al-Farghānī’s Elements. Ibn Ezra uses the biblical
asterism kimah (Job 9:9 and 38:31–32; Amos 5:8) in his description of the con-
stellation Taurus, to translate or supplant al-thurayyā, the classical Arabic for
the Pleiades, as found in the corresponding locus of chapter twenty-two of the
alternative version of al-Farghānī’s Elements.54 Ibn Ezra also uses the biblical
asterism ʿayish and her sons (Job 38:32) for the constellation Ursa Minor, as in
chapter twenty-two of the alternative version of al-Farghānī’s Elements.55
2 Explanatory Translations of Arabic Metaphors

In the Arabic astrological and astronomical literature, technical terms are oc-
casionally conveyed by means of short metaphors. An idiosyncratic feature of
Ibn Ezra’s method is that he provides explanatory translations of these meta-
phors. Sometimes he employs Hebrew phrases that briefly elucidate the astro-
logical or astronomical content behind the metaphor; sometimes he opts for
a single Hebrew word or short Hebrew expression that clears up the obscurity
of the metaphor. It stands to reason that in these cases he was motivated by
didactic purposes: being knowledgeable about the astrological and astronomi-
cal subject matter he was translating, he realized that a literal rendering of the
Arabic metaphor into Hebrew would leave Hebrew readers in the dark. Here
are several examples.
2.1 Besieged
“Besieged” is a military metaphor used in Arabic introductions to astrology to
designate a condition in which a planet is considered to indicate misfortune.
Abū Maʿshar, in the section on the good fortune of the planets, designates a
53 Sh. Sela, “Biblical Stars in Medieval Jewish Thought (Tenth-Twelfth Centuries),” Journal of
Jewish Studies 66.2 (2015): 317–340, esp. 322–331.
54 See Rḥ §1.3:3, 50–51; Cf. Ch22, §5:2.
55 See Rḥ §1.5:2, 52–53; Cf. Ch22, §4:2.

‫ م‬, literally “besieged”; Ibn Ezra, in his direct

�
planet in this condition as ‫ح��صور‬
translation of this locus in Mk, designates such a planet as ‫ממוצע‬, “intermedi-
ate, in between.” (See Appendix, quotation 4, sentence 6.) In another section,
�, “siege”; Ibn
explaining the condition itself, Abū Maʿshar refers to it as ‫ح��ص�ا ر‬
Ezra has ‫אמצעיות‬, “intermediacy.”56 Sahl ibn Bishr, al-Qabīṣī, and al-Bīrūnī, in
their introductions to astrology, use the same terminology as Abū Maʿshar.57
Ibn Ezra preferred “intermediate” to “besieged” because, in short, a planet is
considered to be in this condition when it is moving between two malefic or
benefic planets, whether in the same sign or in different signs.58
2.2 Domain
Greco-Arabic astrology assigns gender to planets, signs, and degrees in the
signs, as well as significance to whether a planet is above or below the Earth.
When masculine planets are in a masculine sign, in a masculine degree, and
above the Earth by day (or below the Earth by night), or when feminine planets
above the Earth by night), Abū Maʿshar says that they are in their �‫حي�� ز‬, “domain.”
are in a feminine sign, in a feminine degree, and below the Earth by day (or
Ibn Ezra, in his direct translation of this locus in Mk, writes that the planets are
in their ‫דמיון‬, “similitude.” (See Appendix, quotation 4, sentence 15).59 Al-Qabīṣī
and al-Bīrūnī, in their introductions to astrology, employ the same term as Abū
Maʿshar.60 But Ibn Ezra opted to convey the meaning of the concept, that is, a
similar gender and position with respect to the horizon, rather than offering a
literal translation of Abū Maʿshar’s metaphor.61
2.3 Cadent
‫ق‬
One of the conditions mentioned by Abū Maʿshar in the section on the good
fortune of the planets is when a planet is said to be ‫ ��س�ا ��ط‬or “cadent.” Ibn Ezra,
in a direct translation of this passage, does not apply a term to a planet in such
a condition but writes that “malefic planets do not aspect it and are not with
56 See Mk VII:6 [8]:792–793; Cf. Rḥ §7.32:1–2, 210–211.

57 See Nawādir al-qaḍā (Sahl ibn Bishr), Yale University Library, MS Arabic 532, fols. 34a–
34b. Kitāb al-mudkhal (al-Qabīṣī), ed. Burnett et al., III:26, pp. 100–101; al-Bīrūnī, Kitāb
al-Tafḥīm, ed. R. Ramsay Wright (London: Luzac, 1934), §500, p. 309.
58 See above, n. 56.
59 Ibn Ezra omits the explanation given by Abū Maʿshar in this locus, but offers it in Rḥ
§7.31:1–2, 210–211.
60 See Kitāb al-mudkhal (Al-Qabīṣī), ed. Burnett et al., I:78, pp. 60–61; Kitāb al-Tafḥīm
(Al-Bīrūnī), ed. Ramsay Wright, §496, p. 306.
‫ح�� ز‬. See Kitāb al-mudkhal
61 Gerard of Cremona and John of Seville, the Latin translators of Mk, run into difficulty in
the translation of this term and preferred a transliteration of �‫ي‬
al-kabīr, ed. Lemay, vol. 5, p. 304; vol. 8, p. 128.

362 Sela
‫ق‬
it.” (See Appendix, quotation 4, sentence 4.) Abū Maʿshar repeatedly uses the
term ‫ ��س�ا ��ط‬to refer to this planetary condition but never explains its meaning.62
‫ق‬
Elsewhere in Mk, however, Abū Maʿshar uses ‫ ��س�ا ��ط‬as part of the phrase
‫ق‬
‫��س�ا ��ط �ع��ن ا �لوت��د‬, “cadent from the cardo,” referring to the third, sixth, ninth, and
twelfth horoscopic places, usually called cadent places. Ibn Ezra, in a direct
translation of this passage in Mk, has ‫בית נופל‬, “cadent place.”63 Interestingly
enough, al-Bīrūnī was aware of this ambiguity, which is explained in his Kitāb
al-Tafḥīm.64
2.4 In the Heart

‫ة‬
In the same section on the good fortune of the planets, Abū Maʿshar refers
to one of the planetary conditions as: ��‫��ص��مي��م‬, literally, “in the heart.” Ibn Ezra
translates ‫במחברת הדבק עם השמש‬, “in conjunction with the <planet> joined to
the Sun. (See Appendix, quotation 4, sentence 7.) Actually, this is an explana-
tion of Abū Maʿshar’s single-word metaphor. We learn this from another paral-
lel section, where both Mk and Rḥ explain that this term refers to the condition
of a planet when it is 16 minutes before or after the moment of conjunction
with the Sun.65
2.5 Eccentric Orb

In a section on the conditions in which a planet is taken to gain power, Abū
Maʿshar refers to‫ أ‬a planet ascending on the eccentric circle and calls the ec-
‫ف‬
centric circle ‫��ل�ك � و ج‬, “circle of the apogee.” Ibn Ezra, in his translation of this,
�
writes ‫גלגל הגבהות והשפלות שמוצקו רחוק ממוצק הארץ‬, “circle of apogee and peri-
gee whose center is far from the center (muṣaq) of the Earth.” (See Appendix,
quotation 13, sentence 2.) Ibn Ezra significantly expands the scope of Abū
Maʿshar’s term: not only the apogee and perigee but also the eccentricity of
the circle. Similar references to the eccentric orb, highlighting its eccentricity
by means of the biblical word muṣaq (see above, p. 19), are commonplace in
Ibn Ezra’s oeuvre.
62 See, for example, Mk, VII:5 [23]:780, line 2; [24]:780, lines 5,7.
63 See VII:6 [5]:788–789, line 13; Cf. Rḥ §5.4:12, 184–185.
64 Kitāb al-Tafḥīm. ed. Ramsay Wright, §247, p. 150: “Those which are adjacent to the angles
in the contrary direction viz. the 3rd, 6th, 9th, and 12th houses are called zawāʾil, (cadent)
because they have already been in the cardinal positions. Some people use the expression
sāqiṭ for zāʾil, but I prefer not to so, as that has another meaning (inconjunct) and ambigu-
ity is apt to arise.”
65 See Mk VII:2 [3]:724–725. Cf. See Rḥ 6.6:2, 192–193.

3 Literal Translations, Transliterations, and Arabisms

All these approaches to translation, although bound to catch the reader’s eye
because of their idiosyncrasy, represent only a fraction of Ibn Ezra’s work. The
bulk of Ibn Ezra’s translations from the four sources incorporated into Rḥ are
literal, as is amply substantiated in the Appendix. One point that is not ad-
equately illustrated there, for lack of space, is that in many cases Ibn Ezra has
no qualms about a literal translation of Arabic metaphors and technical vo-
cabulary. A telling example of this is provided by the thirty planetary condi-
tions enumerated in chapter seven of Rḥ, whose colorful and metaphorical
names are literal translations from Mk VII:4–5.66 Similarly, the names of the
seventy-nine lots associated with the seven planets and the twelve horoscopic
places are literal translations from Mk VIII:4,67 and the names of the thirty-six
lots related to historical and meteorological astrology are literal translations
from the fifth part of Mu.68 Here it is important to keep in mind that not only
the names of these astrological conditions and lots but also the explanations
of the astronomical and astrological scenarios behind each of them consist of
literal translations from Mk and Mu. (For an illustration, see Appendix, quota-
tions 6, 7, 8 and 10.)
Rḥ includes many transliterations of Arabic terms in Hebrew, including for-
eign names of stones, minerals, trees, flowers, vegetables, fruits, medicines, aro-
matics, spices, animals, birds, and geographical places.69 Regarding the names
of stars, in a few cases Ibn Ezra follows the usage established by Abraham Bar
Ḥiyya and adds the Hebrew transliteration of the Arabic name of the star to
its Hebrew translation.70 We are not concerned with these transliterations be-
cause they do not appear in the portions of Rḥ that are based on translations
from our four Arabic sources. In other cases, however, Ibn Ezra consistently
eschews transliteration and banishes foreign names from his Hebrew trans-
lation. This is particularly conspicuous in the account of the paranatellonta
of the decans of the twelve signs in chapter two of Rḥ, translated from the
parallel account of the paranatellonta in Mk VI:1, where Abū Maʿshar, follow-
ing his own sources, frequently uses a variety of Persian and Greek names. Ibn
Ezra, for his part, eliminates them from his translation. (For an illustration, see
Appendix, quotation 12.)

69 See, for example, Rḥ §4.1:13–16, 148–151.
70 See, for example, Rḥ §2.3:48, 52, 78–79; §2.4:46, 50, 84–84.

364 Sela
Ibn Ezra distinguishes translations of non-Arabic and Arabic technical

nomenclature. Regarding the former, he provides transliteration only for the
“years of the period called al-fardār,” a theory of Persian origin used in nativi-
ties and world-astrology that takes an interval of seventy-five years and divides
it into nine periods, ruled by the seven planets and the two lunar nodes.71 Note,
however, that in Mishpeṭei ha-Mazzalot (Judgments of the Zodiacal Signs), an-
other introduction to astrology by Ibn Ezra, the noun al-fardār is omitted, even
though the theory is applied in the same fashion as in Rḥ.72
For two other Persian technical terms, Rḥ omits the Persian word in favor
of an explanatory translation. One of them is the haylāj, a Persian term that
denotes a celestial object or location that is taken to have influence on the
native’s lifespan. In his list of lots, Abū Maʿshar has ‫��س�ه��م ا ��ل�هي��لا ج‬, that is, lot
�
of the haylāj. But Ibn Ezra eliminates the Persian word and designates this lot
as ‫גורל מספר שנות החיים‬, that is, “lot of the years of life,” thereby conveying the
main function of the haylāj.73 A similar case relates to �‫ح�ل� ب‬, of possible Persian
origin. Abū Maʿshar uses this foreign term and then explains that it refers to
the condition of a planet when it is in one of its dignities (house, exaltation,
term, triplicity, decan or joy). Ibn Ezra, in a direct translation of this locus in
Mk, renders �‫ ح�ل� ب‬as ‫מקומות ממשלה‬, “places of lordship.”74 (See Appendix, quo-
tation 4, sentence 11.)
When it comes to Arabic terms, Ibn Ezra generally employs a literal render-
ing into Hebrew, sometimes supplemented by a Hebrew gloss. But he never
transliterates an Arabic technical term. There are, however, striking cases in
which Ibn Ezra does not provide a literal translation or transliteration but
assimilates the meaning of an Arabic word with that of a near homophone
in Hebrew, modifying the standard sense of the Hebrew word. Here are
two examples.
71 See Mk, VII:8, pp. 800–801; Cf. Rḥ §4.1:36, 154–155 et passim. Ibn Ezra offers a long and
detailed explanation of the method of allocation of fardār ships in Sefer ha-Moladot (ed.
Sela, IV 12, 1–20, pp 190–195), with its counterpart in a long and detailed account in Sefer
ha-Tequfah (ed. Sela, §14:1–11, pp. 382–385). Ibn Ezra frequently mentions the contribu-
tion of the Persian scientists with regard to the fardār. See Sefer ha-Moladot (ed. Sela, III
ii 7, 12, pp. 128–129).
72 See Mishpeṭei ha-Mazzalot, ed. Sela, §38:10, et passim.
73 See Rḥ §9.16:2, 254–255; Cf. Mk, VIII:5 [2]:900–901.
74 The same approach for the translation of �‫ ح�ل� ب‬is adopted in the two Latin translations
of Mk, as well as in the Latin translation of Mu. See Kitāb al-mudkhal al-kabīr, ed. Lemay,
vol. 5, p. 304; vol. 8, p. 140. Kitāb al-mudkhal (al-Qabīṣī), ed. Burnett et al. (Latin transla-
tion), III:26, p. 309.

3.1 Snake
In the Hebrew translations of the names of the constellations Hydra,
Ophiuchus, and Serpens in chapter one of Rḥ, translated from the alternative
version of al-Farghānī’s Elements, and in numerous instances in the account
of the paranatellonta of the decans of the twelve signs in chapter two of Rḥ,
translated from Mk VI:1, Ibn Ezra uses the Hebrew word ‫חיה‬, whose standard
meaning is “animal”75—even though all three constellations are related not to
‫� ّ ة‬, ḥayya, which means
any animal but to a snake. In fact, in all the passages translated from Mk VI:1
where Rḥ has ‫חיה‬, Abū Maʿshar used the Arabic word ��‫حي‬
“snake.” Clearly, Ibn Ezra used the Hebrew word because of its homophony
with the Arabic. In such cases, Ibn Ezra has no qualms about sacrificing the
normative meaning of the Hebrew word. His choice of ‫ חיה‬to denote a snake
stands out even more so given the availability of the biblical word naḥaš,
of conspicuous presence in the Adam and Eve story and elsewhere in the
Bible. But Ibn Ezra was not the only medieval Jewish scholar to make use of
this translation. Abraham Bar Ḥiyya before him, in the list of constellations
in chapter seventeen of Ḥešbon mahalakhot ha-kokhavim (Calculation of the
stellar motions), and Jacob Anatoli after him, in the list of constellations in his
translation of chapter twenty-two of al-Farghānī’s Elements, used ‫ חיה‬for snake
‫� ّ ة‬.76
for the constellations Hydra, Ophiuchus, and Serpens, no doubt because they
were rendering the Arabic ��‫حي‬
3.2 The Front and Rear of an Asterism

In Rḥ, Ibn Ezra sometimes needs to distinguish between the front and rear
parts of some constellation or asterism, as in the sections on the paranatel-
lonta. A peculiar feature of Rḥ is that use is made of the Hebrew words ‫המוקדם‬
and ‫המאוחר‬, ha-muqdam and ha-meʾuḥar, whose standard sense is “early” and
“late,” respectively; but in Rḥ they mean “in the front” or “in the rear” of some
constellation. This usage is completely foreign to Hebrew, which always gives
these two words a temporal meaning, never a spatial sense. Why did Ibn Ezra
proceed in this peculiar manner? A look at the Arabic text underlying these
two strange usages, particularly when they occur in the account of the para-
natellonta in chapter two of Rḥ, which is a literal translation of Mk VI:1, reveals
ّ is madeّ of ‫ המוקדם‬and ‫המאוחר‬, Ibn Ezra is translating the
Arabic words ‫ ا �ل��م��ق��د �م‬and ‫ا �ل��م�ؤ خ�ر‬, al-muqaddam and al-muʾakhkhar, which are
that whenever use
75 See, for example, Rḥ §1.4:9, 52–54; §1.5:14, 52–54; §1.5:15, 52–54; §2.1:15, 58–59; §2.1:28,
60–61. Cf., respectively, Ch22, §6:8, §4:13, §4:14, and Mk, VI:1 [12]:550, line 10; [13]:552, line 9.
76 M S Paris 1044, fols. 63a–63b; Ch22, §6:8, §4:13, §4:14.

366 Sela
phonetically virtually identical to their Hebrew counterparts and denote the

front or rear part of some constellation or asterism.77
Conclusion
Our study of Rḥ has allowed us to appreciate Ibn Ezra as a selective Arabic

to Hebrew translator. I write “selective,” because Ibn Ezra cannot be called a
standard translator: he makes clever selections of his Arabic sources, translates
them, and inserts them where he thinks fit in his own work, interspersed with
his own comments and digressions. Here I have focused on four identifiable
Arabic sources behind translations in Rḥ, but it is plausible that the publica-
tion of critical editions of other Arabic astrological texts, particularly on the
doctrines of nativities, elections, and interrogations, will reveal additional ma-
terial that Ibn Ezra took over in his astrological corpus.
Three main features were identified in Ibn Ezra’s modus operandi when
translating from Arabic into Hebrew translator, as follows.
1. On the one hand, Ibn Ezra highlights his national identity, stressing that
Hebrew was created as a perfect language with the broadest possible se-
mantic compass. Consequently, he mines the biblical vocabulary, redis-
covers original Hebrew scientific terms he believes convey fundamental
aspects of reality, and restores them to use by employing them consis-
tently and obstinately in his own scientific and non-scientific oeuvre. In
these cases, he stubbornly avoids literal translations or transliterations
from his Arabic sources.
2. On the other hand, Ibn Ezra acknowledges the superiority of Arabic, a
language that had already proven its ability to receive Greek science, over
Hebrew, whose original version, he says, was forgotten by the Jews of an-
tiquity, leaving an available vocabulary full of holes, because in principle
the biblical lexicon does not refer to scientific matters. In most cases,
then, Ibn Ezra transfers scientific meanings developed in the Arabic lan-
guage to Hebrew by means of literal translations; sometimes he allows
the standard sense of Hebrew words to be overridden by that of phoneti-
cally similar Arabic terms.
ّ‫ق‬ ّ‫خ‬ ‫) �أ �� ا �تل� ء �م��ي�ن‬.

77 See, for example, Rḥ §2.4:19, 80–81 (‫ ;)ראש תאומים המוקדם והמאוחר‬Cf. Mk VI:1 [23]:564,
lines 9–10 (‫ا �ل��م�ؤ�ر وا �ل��م��د �م‬ ‫ر س و‬

3. In a neutral zone between the two previous features, Ibn Ezra achieves
his didactic aim vis-à-vis his Hebrew readers by drawing on his deep fa-
miliarity with the subject matter. He can deviate from literal translation
of Arabic metaphors, commonplace in the astrological and astronomi-
cal jargon, and enlighten his Hebrew readers by means of explanatory
translations.
Appendix
Quotation 1: Paranatellonta ascending with the second decan of Gemini according to

the Indians and Ptolemy. Mk VI:1 [20b]:560–561, lines 7–10; Rḥ §2.3:21–22, 72–75.
‫ف� ذ‬ ّ‫أ‬
‫ن ن‬ ‫�ز�ع ت‬
‫و �م�� ا ��ل�ه��د � ��ه �ي��ط��لع ي� �ه�� ا ا �لو�ج �ه ر�ج �ل ع��لى‬
‫ויאמרו חכמי הודו כי יעלה שם כושי וראשו‬
‫ص �ة ا �ل ز ن� �ل ن ا �ل�ع ن��ق��ا ء ق��د � �ص� �أ ��س�ه �� ص�ا ��ة‬
�‫و ع�� ب� ر ب ع�� ب‬ �‫� ور �ج� وو‬
‫ וכובע ברזל בראשו‬,‫ ובידו נשק‬,‫קשור בעופרת‬
‫أ‬
‫�م��ن ص�ا � ق��د ا � ا �ل��س� ا ع�� س�ه �� ض ��ة‬
‫ והוא‬,‫ ובידו קשת וחצים‬,‫ועל הכובע עטרת משי‬
��‫ر� ص و ب��س ل ح و لى ر بي‬ ‫ והוא מתהלך בגן שיש בו‬,‫אוהב השחוק והלעג‬
‫ف‬
‫� ��ة ت�ا ج �م��ن د ��يب��ا ج و �ي� ي�ده‬‫�م��ن ح�د �د ع�� ت�� ا �ل�� ض‬
� ��‫ي� و لى ل�ك بي‬
‫ יכה בהם‬,‫ ובידו אבני מאזנים‬,‫ציצים ואילנים‬
�
ّ � �‫�قو��س و�ن شّ��ا � و�هو ي‬
.‫ ויקח הציצים מן הגן‬,‫בידיו וינגן‬
‫ح� ب� ا �ل��ل�هو وا �ل��م�ز ا ��ط��ل‬
‫ج� وي ع‬ ّ‫ن ن‬
‫ب‬
‫ت ن ث‬
‫ض‬ ‫ن‬ �
� �
�‫كا ر و�هو ��ص��ج �ي��ر ب‬ ��‫�م�ع�ه ب��س��ا � �ك��ير ا �لر يح�ا � و‬
� ‫أ‬
‫� ن � �ن ا � ت ن‬ � ‫ب��ه و�هو ��يت��غ� ن�ّ و�� خ ذ�� ا �لر‬
.� ‫ح�ا � م� ل�ب��س��ا‬‫ي‬ ‫ى ي‬
The Indians maintained that there as- The Indian scientists said that an
cends in this decan a man in the form of Ethiopian rises there, and his head is
a negro and the color of a griffin whose bound in lead, he holds a weapon in his
head is tied with a band of lead; he hand, he wears an iron helmet on his
clothes himself with weapons, and has an head and on the helmet a crown of silk,
iron helmet on his head, a silk-brocaded he holds a bow and arrows in his hand, he
crown on that helmet and a bow and ar- loves laughter and mockery, he walks in
rows in his hand; he likes amusement a garden with flowers and trees, he holds
and fun.There ascends with him a garden weights in his hand, striking them with
with many sweet-smelling herbs, a kin- his hand and making music, and he picks
nar, which are cymbals to be played. He flowers from the garden.
sings and takes the sweet-smelling herbs
from the garden.

368 Sela
Quotation 2: Directions and Winds of the Signs. Mk VI:25 [2]:678–679, lines 2–3; Rḥ
§2.1:12, 58–59; §2.5:7, 86–87; §2.9:9, 108–109.
‫� ق �� ش �ق ت ف� �لح ق‬ ‫أ‬ ّ
�‫��م�ل ��ل� ب‬ ‫��م�ل وال� ��س�د وا ل��و س ��ر ي��ا � �ا‬ ‫ن� ا �لح‬
‫�إ‬
‫ال أ � �ة � ش ق‬
… ‫ אריה‬.‫טלה … ויש לו לב מזרחי ורוח מזרחי‬
‫ق‬ ‫ش‬
�‫ا �ل��م��ر� ور ي‬
�
�‫ و � ��س�د م��ي��سر ا ل��م��ر‬،‫ح�ه ا �ل��ص ب��ا‬
… ‫ קשת‬.‫ ורוח מזרחית‬,‫ובחלקו שמאל מזרח‬
‫ل�� م�ا ا �ل��ق�� م�� م ن��ة‬ ‫� ن ك ي�ن � ش ق‬
�� ‫��م��ر� وا � ش �� ل و و س ي‬ �‫ور ي‬
.‫ ורוח קדים‬,‫ובחלקו ימין המזרח‬
�‫�ا ء ب�� ا ل‬
��‫ح�ه � ب‬
.�‫� ن��و ب‬ ‫��م��ر ق� وا ��جل‬
‫�ا ��ي�ن ا �ل� ش‬ ‫� ن‬
‫ح�ه � بك�� ب‬�‫��م��ر ق� ور ي‬ ‫ا �ل� ش‬
Aries, Leo, and Sagittarius are eastern. Aries … The heart of the east belongs
Aries is the heart of the east and its to it, and the east wind. Leo … The left
wind is the east wind. Leo is on the <side> of the east is in its portion, and
left side of the east and its wind is the the east wind. Sagittarius … The right
lateral one between the east and the <side> of the east is in its portion, and
north. Sagittarius is on the right side the east wind.
of the east and its wind is the lateral
one between the east and the south.
Quotation 3: Members of the human body assigned to Sagittarius, and illnesses occur-
ring to them. Mk VI:12 [10]:648–649, lines 1–3; Rḥ §2.9:31–32, 110–111.
� ‫� ا �ل�ع�لا �م�ا ت‬ ‫ا �ل��ق�� له�ا ا �ل��ف��خ� ذ�� ا ن� ا � ش‬

‫ل��ا �م�ا ت‬
‫و‬ ‫و‬ � ‫وس‬ ‫ והסיב‬,‫ ובחלקו מגוף האדם הפחדים‬...>‫<קשת‬
‫ئ‬ ‫أ‬ ‫ئ ف أ‬
‫� و ا �ل ز�ا ��د‬ ‫كا ل� �ص�ا ب� وا �ل�ع��ض‬ � ‫� �ا ء‬ ‫وا �ل ز�وا ��د �ي� ال� �ع��ض‬
‫ ומן התב‬.‫ ועל אבר נוסף כמו אצבע יתירה‬,‫מנים‬
ّ ‫ع‬ ‫أ‬
‫� �ه �مث��ل ا �ل�ع��مى وا �ل�عور و�ي�د ل ع��لى ا �ل��ص��ل‬
,‫ ונפילת מקום גבוה‬,‫ והקדחת‬,‫חלואים העורון‬
‫و� �مرا �ض‬
‫ع‬ ‫أ‬
,‫והתחלואים הבאים מסם החיות ומאפעה‬
‫� �م��ن‬ ‫��ن ا �ل��م ت��ف��ع��ة ا �ل�ل�آ ف��ا ت‬
�‫ل��س��وط �م��ن ال� �م�ا ك‬ ‫ا� ق‬
‫و‬ ‫ر‬ ‫و‬
‫ומדרך כריתות אבר‬
‫�ق‬ ‫�خ‬
� ‫�ق‬
‫ا �ل�د وا ب� وا �ل��سب��ا وال� ��ع�ا د ا ل‬ّ
‫��ل وا �ل�� ط و�م�ا‬
‫ع‬ ‫و ع‬ ‫ع إ‬
‫أ �ذ‬
.‫� ��ثب��ه �ل�ك‬
To Sagittarius are the thighs, nevi, birth- <Sagittarius> … Its portion of the human
marks, additions in the members like body is the thighs, <birth>marks, extra
fingers, and other surplus members. Its limbs, such as an extra digit. Of diseases,
illnesses are like blindness and the loss of blindness <is in its portion>, and fever,
an eye. It indicates baldness, falling from falling from a high place, the diseases
high places, injuries from riding animals produced by the venom of animals and
and beasts of prey, and from paralyzing, snakes, and from the amputation of a
extracting, cutting, and the like. limb

‫‪Sources and Methods‬‬ ‫‪369‬‬
‫‪Quotation 4: On the good fortune of the planets, their power and weakness. Mk VII:6‬‬
‫‪[1–2]:786–787, lines 1–10; Rḥ §5.1:1–16, 182–183.‬‬
‫قت‬ ‫ة‬ ‫ف‬

‫� ب� و� ّو��ه�ا‬ ‫(‪ )1‬ا �ل��ف� ��ص�ل ا �ل��س�ا د ��س �ي� ��س�ع�ا د � ا �ل ك‬
‫�وا ك�‬ ‫(‪ )1‬שער חמישי‪ :‬בטובת המשרתים ורעתם‪ ,‬וכחם‬
‫�ة‬ ‫أّ‬ ‫ف‬ ‫ن‬
‫� �ع��ف��ه�ا و �‬
‫حو��ست��ا و��س�ا د ا �ل��ق��مر (‪� � )2‬م�ا ��س�ع�ا د‬ ‫�‬ ‫و �ض‬ ‫ודלוםתם‪ )2( .‬אם היה אחד מן המשרתים במח�ב‬
‫ة‬ ‫�ظ‬ ‫ن‬ ‫ف‬ ‫ن‬ ‫ن‬ ‫ف أ‬ ‫רת עם כוכב טוב‪ )3( .‬או על מבטו‪ ,‬מבט ששית‬
‫� � �� م��ا � ا �ل��س�ع د �م��ن‬ ‫ت‬ ‫ا �ل ك � �‬
‫و‬
‫أ‬
‫ر‬ ‫�وا ك� ب� ��أهي� � � � كوأ ي‬ ‫או רביעית או שלישית‪ )4( .‬ולא יביטו הכוכבים‬
‫� ت ن‬
‫�و�‬ ‫ا �ل��ت��س�د ي��س � و �ترب�ي� � و ا �لت��ث��لي�� ث� (‪ )3‬و � ك‬ ‫הרעים אליו‪ ,‬ולא יהיו עמו‪ )5( .‬או שיהיה הכוכב‬
‫أع‬
‫ق‬
‫حو��س ��س�ا ��ط��ة �ع ن��ه�ا‬ ‫�و ن� ا �ل ن��‬ ‫�م��ق��ا رن��ة ��ل�ه�ا (‪ � )4‬و ت� ك‬
‫מתפרד מכוכב טוב ומתחבר עם כוכב טוב‪.‬‬
‫أ‬ ‫�تتّ‬ ‫أ �ت ن ف‬
‫(‪ )6‬או שיהיה הכוכב ממוצע בין שני כוכבים‬
‫(‪ � )5‬و ��صر�� ع��ن ��س�ع�د و��ص�ل ب��س�ع�د (‪ � )6‬و‬ ‫טובים‪ )7( .‬או במחברת הדבק עם השמש‪)8( .‬‬
‫أ‬
‫ح��صور� ب��ي�ن ��س�ع�د�ي�ن (‪ � )7‬و ��ص��مي��م��ة (‪)8‬‬
‫ة‬ ‫�و ن� م‬
‫�‬ ‫ت� ك‬
‫או עם [‪18‬א] מבטה‪ ,‬מבט שלשית או ששית‪.‬‬
‫ت‬ ‫أ‬ ‫�ن تث ث‬ ‫أ ف� ن �ظ ة ش‬
‫(‪ )9‬או עם מבט הלבנה‪ ,‬והלבנה עם כוכבים‬
‫� و ي� �م��ا ر� ا �ل��م��س �م� ا �ل��لي�� و ا �ل��س�د ي��س‬ ‫טובים‪ )10( .‬או שיהיה הכוכב מהיר בלכתו‪ .‬או‬
‫ة‬ ‫أ ف‬
‫(‪ � )9‬و �ي� �م ن��ا �ظ ر� ا �ل��ق��مر وا �ل��ق��مر �م��س�عود (‪)10‬‬ ‫אורו נוסף וככה מספרו‪ )11( .‬או שיהיה באחד‬
‫ف‬ ‫ت ن‬
‫�و� ��سر�ي�ع��ة ا �ل��س��ير �ز ا ئ�ده �ي� ا � نل�ور وا �ل�ع�د د (‪)11‬‬
‫ממקומות ממשלתו‪ )12( ,‬כמו ביתו או בית כבודו‬
‫و� ك‬
‫�أ � ف� � ت �أ �أ �ش�� ا �ف‬ ‫أ ت ن �ف‬
‫או בית שלישותו או גבולו או בפניו או במקום‬
‫�و� ي� ح��لب��ه�ا (‪ )12‬ع� ي� بي�و��ه�ا و ر ��ه�ا‬ ‫�و � ك‬
‫أن�ي‬
‫גבהותו‪ )13( .‬או במעלות מאירות‪ )14( .‬או‬
‫أ فأ‬ ‫أ‬ ‫أ‬
‫�ح�ه�ا‬ ‫� و ح�د ود �ه�ا � و �مث�� ث�ل��ا ت��ه�ا � و و�ج�و��ه�ه�ا � و � �را �‬ ‫שיהיה מקובל‪ )15( .‬או שיהיה בדמיונו‪ )16( .‬ושני‬
‫�أ ت ن‬ ‫ة‬ ‫� ن ف� ا �ل�د �ا ت‬ ‫أ‬ ‫המאורות‪ ,‬בהיותם במקום ממשלת הכוכבים‬

‫�و�‬ ‫� ا � نل��ير� (‪ )14‬و � ك‬ ‫(‪ � )13‬و � كو� ي� ر�ج‬
‫ت‬ ‫הטובים‪ ,‬אז יחשבו כאלו הם בממשלתם‪ ,‬וככה‬
‫ن ذ‬ ‫أ أن‬ ‫أ ت ن ف‬
‫�و� ا �ل��كر‬ ‫�و� �ي� ح�� زي��ه�ا � �ع��ن � � ي� ك‬ ‫�م��ق��بو�ل��ة (‪ � )15‬و � ك‬ ‫הכוכבםים הטובים בהיותם במקום ממשלת כו�כ‬
‫ت �ذ ة ن ف ق أ‬ ‫�ذ‬ ‫ف‬ ‫בים טובים‪.‬‬
‫�‬‫�ور� ب�ا �ل��ه�ا ر �و� ال� ر �ض‬ ‫�ي� �بر ج �كر ود ر�ج �ا � ك‬
‫أ‬ ‫ت ت أ‬ ‫�‬
‫أن ث‬ ‫� � و ي� ك ن �ن ث ف�‬
‫أ‬
‫و �ا �ل� ي�ل�� ‬
‫�‬
‫�و� ال� �� ي� �بر ج� � ��ى‬ ‫ح�� ال� ر �ض‬ ‫ب ل‬
‫ت ت أ‬ ‫ن‬ ‫ث‬ ‫ن‬ ‫ت‬
‫�‬
‫ود ر�ج �ا � �إ �ا � ب�ا �ل��ه�ا ر �‬
‫� وب�ا �ل� ي�ل��ل‬ ‫ح�� ال� ر �ض‬
‫ح�� ظ‬ ‫كا ن�ا ف� � �ظ‬ ‫� ن ّ ن �إ�ذ‬ ‫ف ق أ‬
‫� (‪ )16‬وا ل�ي��را � ا � ي� و‬ ‫�و� ال� ر �ض‬
‫�� ا ك‬
‫ذ‬ ‫أ‬
‫ح��و�ظ � ن��ف��س�ه��م�ا وك‬ ‫ا �ل��س�ع�د�ي�ن ف��ه��م�ا ك�أ ّن��ه��م�ا ف� � �ظ‬
‫� ي�‬ ‫�‬
‫ح�� ظ ا � نل�ّ�� ي�ن‬ ‫كا ن�ا ف� � �ظ‬ ‫�إ�ذ ن‬
‫ا �ل��س�عود � � ي� و ير‬
‫‪(1) The sixth chapter: on the good fortune‬‬ ‫‪(1) Chapter five: On the good fortune and‬‬
‫‪of the planets, their power, their weak-‬‬ ‫‪misfortune of the planets, their power‬‬
‫‪ness and their misfortune, and the cor-‬‬ ‫>‪and weakness. (2) <The good fortune is‬‬
‫‪ruption of the Moon. (2) The good fortune‬‬ ‫‪when one of the planets is in conjunc-‬‬
‫‪of the planets is that they are in an aspect‬‬ ‫‪tion with a benefic planet. (3) Or in an‬‬
‫‪of the benefics—either sextile or quartile‬‬ ‫‪aspect—sextile, quartile or trine—<with‬‬
‫‪or trine—(3) or they are in conjunction‬‬ ‫‪a benefic planet>. (4) Or malefic planets‬‬
‫‪Medieval Encounters 25 (2019) 345–380‬‬ ‫‪Downloaded from Brill.com11/14/2020 08:38:31PM‬‬

‫‪via University of New South Wales‬‬
370 Sela
with them, (4) or the malefics are cadent do not aspect it and are not with it. (5) Or
from them, (5) or they are separating when the planet separates from a benefic
from a benefic and applying to <another> and applies to a benefic planet. (6) Or if
benefic, (6) or they are besieged between the planet is intermediate between two
two benefics, (7) or in the heart, (8) or in benefic planets. (7) Or in conjunction
an aspect of the Sun—either trine or sex- with the <planet that is called> joined
tile (9) or in an aspect of the Moon while to the Sun. (8) Or in aspect with it [the
the Moon is made fortune, (10) or they are Sun], either trine or sextile. (9) Or in
swift in their motion, increasing in light aspect with the Moon, and the Moon is
and number, (11) or they are in their ḥalb, with benefic planets. (10) Or if the planet
(12) that is, in their houses, exaltations, is moving swiftly. Or if its light is increas-
terms, triplicities, decans or joys, (13) or ing, and so too its number. (11) Or if it is
in the bright degrees, (14) or received, (15) in one of the places of its lordhip, (12)
or they are in their domains, i.e. the mas- such as in its house, the house of its ex-
culine <planet> is in a masculine sign and altation, the house of its triplicity, in its
masculine degrees by day above the earth term, or in its decan, or in its joy. (13) Or in
and by night under the earth, or the femi- the bright degrees. (14) Or if it is received
nine <planet> is in a feminine sign and <by another planet>. (15) Or if it is in its
feminine degrees by day under the earth similitude. (16) The two luminaries, when
and by night above the earth. (16) When they are in a place where benefic planets
the luminaries are in shares of the two exercise lordship, are considered to be in
benefics, then it is as if they are in their their lordship; the same applies to the be-
own shares. It is likewise when the benef- nefic planets when they are in the place
ics are in shares of the luminaries. where benefic planets exercise rulership.
Quotation 5: On the conditions of the planets in themselves. Mk VII:1 [4]:716–717, lines

6–9; Rḥ §6.1:12–17, 188–189.
‫أ‬ ‫أ ق‬ ‫ف‬ ‫أ‬
‫�و ن� �ز ا ئ��د ا‬ ‫ن‬
‫�و� �ز ا ئ��د ا �ي� ا �ل�ع�د د � ون�ا ��ص�ا �م ن��ه � و ي� ك‬ ‫� و ي� ك‬ ‫ או חשבונו נוסף‬.‫או שיהיה מספרו נוסף או חסר‬
‫� ن� ف� ط ��ق��ت‬ ‫أ نق ن أ‬
‫ط‬ ��‫�س‬ �‫و‬ �
‫ل‬ ‫ا‬ ‫�ه‬�� ‫ر‬ � ‫و‬ ‫ك‬ �‫ي‬ ‫و‬ � ‫ح��س�ا ب� � و�ا ��ص�ا �م��ه‬ ‫ف�� ا �ل‬
� ‫ או שיהיה רחבו שמאלי עולה‬.‫או חסר או אמצעי‬
‫ى‬ ‫ي ي‬ ‫أي‬
‫ن ف‬ ‫ن أ‬ ‫�أ ن ق‬ ‫ن �ز ئ ف‬ ‫ או רחבו רב או‬.‫ או דרומי עולה או יורד‬.‫או יורד‬
�
�‫و ي و� ي‬ �
‫ك‬ � � ‫�ه‬
��‫م‬� ‫ا‬
�‫ص‬ � ‫ا‬
�� ‫ير و‬ ��
‫س‬ ��‫��م‬ ��
‫ل‬ ‫ا‬ �
�‫� و ي و� � ي‬
‫ا‬ ‫�د‬ ‫ا‬ �‫ك‬ �
‫أ‬ ‫أ‬ ‫��س��يره ا �ل ��س��ط �أ � ك ن ش‬
.‫ או שאין לו רוחב‬.‫מעט‬
‫�و� ��م�ا �يل��ا �ص�ا ع�د ا � و �ه�ا ب��ط�ا � و‬ ‫وي‬ ‫و‬
‫أ �ق‬ ‫ن ث‬ ‫أ‬ ‫أ‬
‫� � و � ي�ل��ل‬ ‫�ك��ير ا �ل�عر �ض‬
� �‫�و‬ ‫�ج� ن��وب�ي��ا �ص�ا ع�د ا � و�ه�ا ب��ط�ا � و ي� ك‬
‫ا � � �أ ل ن ن‬
. � ‫�و� �ل�ه �عر �ض‬ ‫ل�عر �ض وا � ك‬

Or it is increasing in number or decreas- Or when its number is increasing or

ing in it, or it is increasing in calculation decreasing. Or when its calculation is
or decreasing in it, or it is in its middle increasing, decreasing, or in its middle
way, or it is increasing in motion or de- way. Or when its <ecliptical> latitude is
creasing in it, or it is in its mean motion, northern, ascending or descending. Or
or it is northern and ascending or de- <when its ecliptical latitude is> southern,
scending or southern and ascending or ascending or descending. Or when
descending, or it is of many or few <de- its <ecliptical> latitude is high or low. Or
grees> in latitude, or it has no latitude when it has no latitude <at all>.
Quotation 6: Giving two natures. Mk VII:5 [21]:778–779, lines 7–9; Rḥ §7.16:1–3, 204–205.
‫ن‬ ‫أن‬
�‫�و‬ ‫��هت��ي�ن �إ ح�د ا �ه�م�ا � � ي� ك‬ �‫ود ��ف� ا �ل��ط ب��ي��عت��ي�ن ع��ل ج‬
‫ى‬ ‫ع‬
‫ האחד‬.‫ותת השתי תולדות הוא על שני דרכים‬
‫آ خ� � ف‬ ّ‫ف �ز �ع ة ت‬ ‫ف‬
‫� ب� �ي� �بر ج �ل�ه �ي��ه �م ا �م�� و��ي��ص�ل ب�� ر ل�ه �ي��ه‬ ‫ا �ل ك‬
�‫� ك‬
‫ ויתחבר‬,‫שיהיה הכוכב במזל שיש לו בו שררה‬
ّ � ‫و أ‬
‫ت � ش‬ ‫ت‬ ‫�إ�ذ‬ ‫ة‬ ‫� �ا �ل�ك � ز‬ ‫�ذ‬ ‫�ز � ة‬
,‫עם כוכב אחר שיש לו במזל שררה או יביט אליו‬
‫كا �ل��هأر� ا ا ��ص�ل�� ب�ا ل��م��تر ��ي‬ ‫�م ا ع�م�� ي��ض و‬ ‫ והדרך השני ש�י‬.‫כומו נגה עם צדק בהיותו בדגים‬
ّ ‫ن‬
�‫� ب‬ �‫�وك‬ ‫� ب� ب�ا �ل ك‬ �‫�وك‬‫��ه��ة ا �ثل��ا �ن�ي��ة � � ��يت��ص�ل ا �ل ك‬
‫� وا �جل‬
� ‫ح ت‬
‫�و‬ ‫�م��ن ا �ل‬ ‫ בעלי‬,‫תחבר הכוכב עם הכוכב שהוא בתולדתו‬
ّ ‫ن‬ ‫ذ‬
‫ن‬ �‫كا �ت��ص�ا ل ا �ل ك‬ � ‫�و� �م��ن ح��ي�زه‬
.‫ ובעלי הלילה בבעלי הלילה‬,‫היום בבעלי היום‬
‫�وك� ب� ا �ل��ه�ا ر ��ي‬ ‫ا �ل�� ي ي� ك‬
‫�ا �ل ن��ه�ا � �ه�م�ا ف� �م ك� ن ن‬
�‫��ا � ا �ل��ه�ا ر ��ي وا �ل� ي�ل��لي� ب�ا �ل� ي�ل��لي‬ �‫ب � ر �ي و ي‬
‫�ه� ف� � � ن‬
.�‫��ا � ا �ل� ي�ل��ل‬ ‫و م�ا ي� م ك‬
‫ي‬
“Pushing two natures” is of two kinds. “Giving two natures” has two types. The
The first of them is that the planet is in a first is when a planet is in a sign in which
sign in which it has a dignity, and applies it has a dignity and conjoins or aspects
to another which has a dignity in it also. another planet that has a dignity in this
E.g., when Venus applies to Jupiter from sign, such as when Venus is with Jupiter
Pisces. The second kind is that the planet in Pisces. The second type is when a plan-
applies to the planet which is from its do- et applies to another planet of the same
main, such as the application of a diurnal nature, <such as> diurnal planets with di-
planet to a diurnal planet, i.e., the two urnal planets and nocturnal planets with
are in a diurnal position, or a nocturnal nocturnal planets.
planet toa nocturnal planet, i.e., the two
are in a nocturnal position.

‫‪372‬‬ ‫‪Sela‬‬
‫‪Quotation 7: Reasons for extracting the lots. Mk VIII:1 [6-7]:820–821, lines 5–16; Rḥ‬‬
‫‪§9.22:1–3, 264–265; §9.23:1, 264–265.‬‬
‫ةّ‬ ‫ف‬ ‫فأ ّ ّ ف‬
‫(‪� �� )1‬م�ا ا �ل�ع�ل��ة �ي� ا ��ست�� خ�را ج ا �ل��س�ه�ا �م ��ظ��ا �هر� ب�ي� ن��ة �ع ن��د‬
‫�‬
‫(‪ )1‬ואלה הגורלות שהזכרנו הוציאו הקדמונים‬
‫��هت��ي�ن (‪)2‬‬ ‫� ب� و�ذ �ل�ك �م��ن ج�‬ ‫�وا ك�‬ ‫� ا �ل ك‬ ‫�م��ن ف��ه��م د لا لا ت‬
‫�‬
‫בעבור שני דברים‪ )2( .‬הדבר האחד בעבור היות‬
‫ض‬ ‫�ه أ نّ � ّ �ن ت � � �إ�ذ �ق‬ ‫ממסך המשרתים אלה עם אלה במחברת ובמבט‬
‫�وا ك� ب� ا ر ب� ب��ع��ه�ا‬ ‫كا �� ا ل ك‬ ‫�إ ح�د ا �م�ا � ��ه ل��م�ا �‬ ‫על דרכים רבים‪ ,‬והנה יתחדש מן ממסכם טוב‬
‫أ‬ ‫أ‬
‫�م��ن ��ع�� و�إ�ذ ا ت��ق��ا ر �ن� ت� � و �إ�ذ ا ��ت��ا ع�د � ح�د �ه�م�ا �م��ن‬
‫ب‬ ‫ب �ض‬
‫ורע בכל המקומות ובכל רגע‪ .‬ויותר שיראה כח‬
‫ة أ أق أ أ‬ ‫ق‬
‫ث‬
‫��ثر ح�د �‬ ‫ح ب��ه ب��م��د ا ر د ر�ج �� و � ��ل � و � ك‬ ‫�ص�ا �‬
‫הגורל‪ ,‬הוא הנלקח משני כוכבים שיורו על דבר‬
‫ق‬ ‫�خ‬ ‫ّ‬ ‫�خ أ‬ ‫ة‬ ‫�ز‬

‫אחד‪ ,‬כמו השמש ושבתאי‪ ,‬ששניהם יורו על‬
‫��ير � و ا �ل��ر �لا � �م�ا‬ ‫ش‬ ‫�ل�ه �م ن��ه �م ا ج ود لا �ل�� ع��ل ا �ل‬
‫ى‬
‫ن ّ � ف قت آ خ أ‬
‫האבתות; והנה הוצרכנו לדעת המרחק שיש ב�י‬
‫ن ذ‬ ‫ظ‬
‫�و� �ه�� ا‬ ‫كا � د ل ع� ي�ل��ه �ي� ا �لو�� ال� �ر و� ��هر �م�ا ي� ك‬ ‫�‬ ‫ניהם בכל רגע לחקור על ענין האבות‪ )3( .‬והדבר‬
‫�ك��ي�ن ا �ل��ي�ن �د ل ع�� ش�� ء ا ح�د د ل ��ة‬ ‫ن‬ ‫ّ‬ ‫ذ‬ ‫ف‬
‫�ي� ا �ل ك‬
‫השני כי כל דבר שיורו עליו הכוכבים צריכים‬
‫ال‬ ‫ل ي� ا � لى �ي و‬ ‫�و�ب‬
‫ذ ي�ن ّ ن‬
‫לשני עדים או שלשה; והנה יתכן להיות העדות‬
‫�ز‬ ‫كا � ش‬ ‫ة �ذ‬
‫ل��م��س و ح�ل ا �ل�ل�� ي��د لا �‬ ‫ط ب��ي��عي�� و �ل�ك �‬ ‫בספק‪ ,‬להיות המשרת האחד מכוכבי הלילה‬
‫ن ف‬ ‫فة‬ ‫أ‬
‫ع��ل ح�ا ل ال� � ف��ا �ت‬
‫ح��ي��ج� �إلى �م�عر�� ب��ع�د �م�ا ب�ي��ه��م�ا �ي�‬
‫והשני מכוכבי היום‪ ,‬או יהיה האחד יותר תקיף‬
‫ب‬ ‫ى‬
‫ك ّ ق�� ت� �م��ن ال�أ ق��ا ت‬
‫מהראשון‪ ,‬או שהאחד יורה על תחלת הדבר‬
‫� �ل��ع �ف� �م ن��ه د لا �ل��ة ا �ل�د �ل��ل��ي�ن‬
‫ي‬ ‫ي ر‬ ‫و‬ ‫�ل و‬ ‫והשני על סופו; על כן הוצרכו להוציא הגורלות‪.‬‬
‫ةّ‬ ‫ف‬ ‫ق‬ ‫�ذ‬ ‫ف‬ ‫قت‬
‫� �ع��ف��ه��م�ا �ي� �ل�ك ا �لو�� ت� ��ل�ه��ذه ا �ل�ع�ل��‬ ‫و� ّو��ه��م�ا و �ض‬
‫أ نّ أ‬
‫��ه��ة ا �ثل��ا �ن�ي��ة � � ال� ش��ي��ا ء‬ ‫ا ��ست�� خ�ر�ج�وا ا �ل��س�ه�ا �م (‪ )3‬وا �جل‬
‫�‬
‫نّ ت ف ت ت خ‬ ‫ن‬ ‫ت ّ‬
‫ا �ل�ت�ي ��د ل ع��لي��ه�ا ا �ل��ج�و�م �إ ��م�ا ��عر�� و��س��ر�ج‬
‫أ‬
‫ب�ا �ج�ت��م�ا د �يل��ل��ي�ن � و ث�لا ث��ة ع��لى �ش��ي ء وا ح�د و�ه��ذه‬
‫أ‬ ‫أ ّع‬
‫ن‬ ‫ن‬ ‫ت‬ ‫ت‬ ‫ش‬
‫كا �‬ ‫ال� د لا ء رب��م�ا ا ��ب��ه�� د لا �لي��ه�ا ل� ��ه رب��م�ا �‬
‫آ‬ ‫أ‬
‫�ل��ل ش�� ء ا �لوا ح�د د �يل��لا ن� � ح�د �ه�م�ا �يل��ل� وال� خ�ر ن��ه�ا ر �ي�‬
‫ة ي آخ أ‬ ‫أ �ي‬
‫ن‬ ‫�‬ ‫�ن‬ ‫ن أ �ه أ ق‬
‫ر و ي و�‬ ‫�‬
‫ك‬ ‫�‬ ‫�‬ ‫�‬ ‫ال‬ ‫�‬
‫م‬ ‫�‬ ‫��‬‫ل‬‫�‬ ‫ا‬ ‫ل‬ ‫د‬ ‫وى‬ ‫�‬ ‫�‬ ‫�‬ ‫ا‬
‫�‬‫م‬‫�‬ ‫�د‬ ‫ح‬ ‫�‬ ‫� و ي و�‬
‫�‬
‫ك‬ ‫�‬
‫خ‬ ‫آ‬ ‫ت‬ ‫أ‬
‫ا‬ ‫�ه‬
‫� ح�د �م�ا د �يل��ل ع��لى الا ب��د ا ء وال� �ر د �يل��ل ع��لى‬
‫ا �لت��م�ا �م ف��ت ش��ت��ه ا �ل�د لا �ل��ة ف��ه�ا ف��ل ذ�� ل�ك ا �ت‬
‫ح��ا �ج�وا �إلى‬ ‫ي�‬ ‫ب‬
‫�ظ‬ ‫ت‬ ‫خ‬
‫ا ��ست��را ج� ا �ل��س�ه�ا �م وا ��س��ع��م�ا �ل�ه�ا لي�� روا �إلى ا ل��س�ه��م‬
‫�‬ ‫ن‬ ‫�‬ ‫�‬
‫أ‬ ‫أ ّ أ ّ‬
‫حك ن‬
‫��مو� ع� ي�ل��ه‪.‬‬ ‫�و ن� � �مي��ل ف��ي��‬ ‫�إلى � ��ي ال� د لا ء ي� ك‬
‫‪Medieval Encounters‬‬ ‫‪25 (2019) 345–380‬‬

‫‪Downloaded from Brill.com11/14/2020 08:38:31PM‬‬
(1) The reason for extracting the lots is (1) The Ancients calculated the afore-
clear and obvious to those who have mentioned lots for two reasons. (2) The
understood the indications of the plan- first reason is because there are many dif-
ets. There are two reasons for this. (2) ferent mixtures of the planets with each
The first is that when one of the planets other by conjunction and aspect, to such
comes near to another, and they conjoin an extent that, from their mixture, good
each other, or when one of the two sepa- fortune and bad fortune will take place in
rates from the other by more or less than every place and at every time. The power
a degree, a mixture and an indication of of the lot is more apparent when it is
good or evil other than that indicated at taken from two planets that indicate the
another time, happen to it from it. This same thing, such as the Sun and Saturn,
is most obvious in the case of two plan- both of which indicate <the condition
ets that indicate one thing by natural of> fathers; so we need to calculate the
indication, such as the Sun and Saturn distance between them at any time to
which indicate the condition of the fa- investigate the condition of fathers. (3)
ther. One needs to know the distance The second reason is that everything in-
between them at any moment, in order dicated by the stars needs two or three
to know from that the indication of the witnesses; but it is possible that <their>
two indicators, and of their strength and testimony is doubtful, as when one of
weakness at that time. So, for this reason the planets is nocturnal and the other
they extracted the lots. (3) The second diurnal, or when one is stronger than the
reason is that the things that the stars other, or when one indicates the begin-
indicate are known and extracted from ning of the matter and the other its end;
bringing together two or three indicators this is why we have to calculate the lots.
for one thing. Sometimes these indicators
are doubtful in their indication, because
sometimes one thing has two indicators,
one of them nocturnal and the other di-
urnal, or one of them is stronger than the
other in indication, or one of them is an
indicator of the beginning and the other
is an indicator of the completion. So the
indication in them is doubtful. Therefore,
they needed to extract the lots and to use
them in order to look at which indicator
the lot inclined towards most, and they
judged by this.

374 Sela
Quotation 8: Using equal degrees for the lots. Mk VIII:1 [10]:822–823, lines 13–18; Rḥ
§9.25:1–2, 266–267.
ّ‫ف‬ ‫ف‬ ّ ‫فأ‬
‫�� م�ا ا ��ست��ع��م�ا ��ل�ه��م �ي� ا �ل��س�ه�ا �م ا �ل�د ر ج ا �ل��م��ست��و�ي��ة ��إ ن��م�ا‬
�
‫ויוציאו אלה הגורלות במעלות שוות בעבור כי‬
ّ‫أ ن‬
‫حور ��ل�ك‬
‫� ف‬ ‫�� نّ��م�ا ت��د ور ع��ل م‬ ‫�ذ‬
‫��ف�ع��لوا �ل�ك ل� � ا �ل ك‬
‫�وا ك� ب �إ‬
‫ כי כאשר‬,‫המשרתים הולכים דרך גלגל המזלות‬
‫ى‬
ّ ‫ذ‬ ‫ت ف ف‬
‫�� ل�ك ا �ل��ط�ا �ل �إ ن��م�ا‬
‫יאמר כוכב כך במזל כך ובמעלת כך והצומח כך‬
‫ا �ل��برو ج� و��س��ير �ي� ��ل�ك ا �ل��برو ج� وك‬
‫ع‬ ‫ ובעבור זה‬.‫ הכל הם במעלות שוות‬,‫ממזל כך‬
‫ف‬ ‫ف‬ �‫ي‬
�� ‫د �� ا‬ �� ‫ح��س� ب� ب��د ر ج ��ل ا‬ �
�‫�ك لبرو ج� و ر ج� ل�ك لبرو ج‬
‫ רק מעלות המ�צ‬,‫הוציואו הגורלות במעלות שוות‬
‫أ‬ �
ّ‫ن‬
� �‫� ف‬ ‫�ه د ا �ل��س ا ء ل ا �ل��ق��ا ئ ��ق�� ا �ل ك‬
‫ שהוא למעלה‬,‫ שהם מעלות הגלגל העליון‬,‫עדים‬
�‫� ك‬
�‫ي� ر ج� و � � �ل ي ول و ب� ي� بر ج‬ ‫ בעבור כי הוא יסובב גלגל המ�ז‬,‫מגללגל המזלות‬
‫� ذ�� ا د ر�ج ��ة �م��ن‬ ‫ة �ذ � � ذ‬ ‫ذ ف‬
‫�� ا وك‬ ‫�� ا �ي� د ر�ج �� ك�� ا وا ل��ط�ا ل ك‬ ‫ك‬ ‫לתות על שני סדניו; על כן יחשבו כל המבטים ב�מ‬
‫ع‬ ّ
‫� ذ�� ا و�ه ذ�� ا ك�ل�ه �ا �ل�د ر ج ا �ل��س ا ء ا �ل ذ�� ه �م��ن‬
.‫עלות שוות כנגד גלגל המזלות‬
‫ف�ي و‬ ‫فب ذ � و‬ ‫�بر ج� ك‬
� � ‫ت‬ � �‫ف‬
‫د ر ج� �ل�ك ا �ل��برو ج� �ل�� ل�ك ا ��س��ع��م��لوا ي� ا ل��س�ه�ا �م‬
ّ‫ف ن‬ ّ ‫فأ‬
‫د ر ج� ا �ل��سوا ء �� م�ا د ر ج� ا �ل��م��ط�ا�لع ��إ ��م�ا �هو �م��ن د ر�ج‬
‫ف‬ ‫ف‬ ��‫ا �ل��ف��ل�ك ا �ل��م‬
‫حي��ط ب��ل�ك ا �ل��برو ج� و�هو ي��د�ير ��ل�ك‬
‫أف‬
.‫ا �ل��برو ج و��س�ا �ئر ال� ��لا ك‬
�
They used equal degrees for the lots be- These lots are calculated in equal degrees
cause the planets revolve on the axis of because the planets move on the path
the sphere of the zodiac and move on of the zodiac, for when one says that a
that sphere, and the ascendant similarly certain planet is at a certain degree and
is calculated by degrees of the sphere of that the ascendant is in a certain sign, in
the zodiac. The degrees of the sphere of all the cases these are in equal degrees.
the zodiac are equal degrees, because Consequently the lots are calculated in
a planet is said to be in such and such a equal degrees; but there are <also> the
degree of such and such a sign and the as- degrees of the rising times, which are the
cendant is such and such a degree of such degrees of the upper orb [i.e., the ninth
and such a sign, and all of these <mea- orb], which is above the orb of the zodiac
surements> are by the equal degrees of [i.e., the eighth orb]. <This is so> because
the sphere of the zodiac. Therefore, they it [the upper orb] causes the orb of the
used the equal degrees for the lots. The zodiacal signs to revolve on its two axes;
degrees of the rising times, however, are hence all aspects are calculated in equal
degrees of the sphere surrounding the degrees with respect to the orb of the zo-
sphere of the zodiac, which makes the diacal signs.
sphere of the zodiac and the rest of the
spheres revolve.

Quotation 9: Indications of the first place. Mu I:57, pp. 48–51, lines 315–322; Rḥ §2.5:1–4,
142–145.
‫ش ق‬ ‫أ فق‬ ّ‫ف ت أ ّ ذ أ‬
�‫��ا � بل��ي�� ال� ول ا �ل�� ي � و�ل�ه �ي��ط��لع �م��ن � �� ا �ل��م��ر‬ ,‫הבית הראשון הוא העולה מתחלת קו מזרח‬
‫أ ن‬ ‫نف‬ ّ ‫ق‬
� ‫�ي��ا ل �ل�ه ا �ل��ط�ا�لع و�هو ي��د ل ع��لى ا �ل��س وال� ب��د ا‬
‫ ועל הדבור‬,‫והוא יורה על החיים ועל הגופות‬
‫ئ‬ ‫أ‬ ‫ت أ‬ ‫ت‬ ‫� ة‬

‫ ואשר‬,‫ והפריה ותחלת כל המעשים‬,‫והדעת‬
‫�ع‬ ‫وا �ل‬
‫حي��ا � وع��لى ا ب��د ا ء � ال� �م�ا ل و� �مر ا �ل��م��س�ا �ل‬ ‫ ומשנות האדם יורה על‬,‫יש במחשבת האדם‬
‫أ‬
‫��لا �م وال� �خ� ب��ا ر و�م�ا‬ �‫وا �بل��لا �غ��ة وا �ل��م ن��ط ق� وا �ل ك‬ ‫ ובעל השלישות הראשונה יורה על‬.‫תחלתו‬
‫أ‬ ّ ‫ف‬
‫�ي�ض��مره ا �ل��س�ا ئ�ل �ي� ن��ف��س�ه و�ي�د ل �م��ن ا �ل�ع��مر ع��لى � ّو�ل�ه‬
‫ וכל‬,‫ ותאוותיו‬,‫ ועל תולדת הנולד והשואל‬,‫החיים‬
‫أ‬
‫ ובעל‬.‫מה שיקרה לו מטוב או רע בתחלת חייו‬
‫ح� �مث�� ث�ل��ة‬ ّ‫ن‬ ‫�ز �غ ف‬ ‫ق‬
�‫و��ا ل ال� ن��د د ر � ر �ي� ا �ل��موا �يل��د �إ � �ص�ا � ب‬ ‫ ועל‬,‫ ועל הכח‬,‫השלישות השנית יורה על הגוף‬
ّ ‫أ‬
� ‫حي��ا �ة وع��ل ط ب��ي��ع��ة �ص�ا‬ ‫ا �ل��ط�ا �ل ال� ّول ي��د ل ع��ل ا �ل‬
�
,‫ ובעל השלישות השלישי‬.‫אמצעית שנות אדם‬
�‫ح� ب‬ ‫ى‬ ‫ى‬ ‫ع‬ ,‫ מתערב עם חבריו על כל מה שיורו‬,‫הוא השותף‬
‫ذ‬
‫�كره‬ � ‫ي�هو��ي و�ي‬ �� ‫ا �ل��مو�ل�د وا �ل��م��سئ��ل��ة و�ل�� ات��ة و�ش��هوات��ه و�م�ا‬ .‫ויורה על סוף שנות אדם‬
‫أ‬
� ‫ل��ر ف�� ول �ع�مره و�ص�ا‬ ‫ش‬ ‫�خ‬
‫�ن �ل‬
�
�‫ح� ب‬ ‫و�م�ا �ي��ص�ي�ب��ه �م� ا ��ير وا � ي‬
ّ
‫ة‬
‫حي��ا � وا �ل��ف��و� وع��لى و��س��ط‬
‫� ة‬ ‫ا �ل��مث�� ث�ل��ة ا �ثل��ا �ن� ي��د ل ع��ل ا �ل‬
‫ى‬ ‫ي‬
ّ ّ ‫ث ثة ث ث‬
‫د‬ ‫ا‬
�‫م‬� �
�‫ع‬ ‫�د‬ �
‫ل‬ ��‫ل‬� ‫ا‬ ��
�‫�ل‬��‫م‬��
‫ل‬ ‫ا‬ �
‫ح‬�
�‫ا �ل�ع��مر و�ص�ا ب‬
‫ل‬ ‫� ي� ل لى‬
‫ح��ا ه ع��ل ع�ا ق��ة الا �م �ع ن��د ا �ل��م ت‬
.� ‫و‬ ‫ر‬ ‫ع� ي�ل��ه �ص�ا � ب و ى ب‬
For the first place, whose beginning rises The first place rises at the eastern hori-
from the eastern horizon, is called the as- zon; it signifies life and bodies, speech
cendant, it indicates the soul, life begin- and wisdom, procreation and beginning
nings of activities, the subject matter of of every action, what is in man’s mind; of
questions, eloquence (rhetoric), logic and human years, it gives an indication about
speech, rumors and what the questioner the beginning. The first lord of the triplic-
is concealing in his mind; it indicates the ity signifies life, the nature of the native
beginning of life. Al-Andarzagar said in <in a nativity> and of the querent <in
his Nativities, that the first lord of the tri- an interrogational horoscope>, his appe-
plicity of the ascendant indicates the life tites, and everything that occurs to him,
and nature of the native and the querist, for better or worse, at the beginning of
his pleasures and desire, what he likes his life. The second lord of the triplicity
and dislikes, and what he obtains of good signifies the body, power, and the middle
and bad at the beginning of his life. The stage of human life. The third lord of the
second lord of the triplicity indicates life, triplicity, which is the partner, is associ-
body, strength and the middle of life. The ated with its companions [the first and
third lord of the triplicity indicates what second lord of the triplicity] regarding all
the <first> two lords of the <place> indi- their indications and indicates the end of
cate and the end of the matter of death. the human years.

376 Sela
Quotation 10: Lot of kingship. Mu V:17, 150–153, lines 92–98; Rḥ §9. 17:1–4, 256–259.
‫تق ف‬ ‫ف�إ�ذ ق أت ن‬
�‫) �� د � �ي��ا ع��لى �ه��ذه ا �ل��س�ه�ا �م ا �ل�ت�ي ��ع �ي‬1( ‫) ואלה הגורלות יש צורך אליהם בתקופת‬1(
‫فّ ت‬ ‫أ‬
��‫ال� �مور ا �ل�ج�ز ��ئي��ة ��إ ن�ا ن��ب��ع�ه�ا ب��ع��م�ل ا �ل��س�ه�ا �م ا �ل� ت��ق‬
‫שנת המחברת הגדולה לדעת דברי המלכים‬
‫ّ ت�ي أ ع‬ ‫ت‬
‫ة‬ ‫�ق ن ت‬ � ��‫ف‬
‫) מהם הגורל הנקרא גורל ה�מ‬2( .‫וכהמה ימלכו‬
‫حو�يل ��س�ن�ي ا �ل�ع�ا �ل�م وا �ل�� را �ا � ا �ل�د ا �ل�� ع��لى � �مور‬ �
‫ي‬ ‫ שיש צורך אליו בשנות העולם; יוקח ביום‬,‫לוכה‬
‫�ف‬ ‫�ذ‬ ‫�ن‬ ‫ف‬
� ‫ق‬
�‫) �م� �ل�ك ��س�ه��م �ي�عر‬2( ‫�م ب��ا ء ا �ل��م�ل�ك‬ �‫ا �ل��م�ل�ك وك‬ ‫ ויושלך מהמעלה הצומחת‬,‫ממאדים אל הלבנה‬
‫ف ت‬ ‫ن‬
� � �‫ب��س�ه��م ا �ل��م�ل�ك وا �ل��س��ل��ط�ا � ا �ل��م��ست��ع��م‬
�
‫בתקותפת שנת המחברת הגדולה לדעת דברי ה�מ‬
�‫ح � ��س‬
‫ل ي� ويل ن�ي‬ ‫) ויש‬3( .‫ שיורה על העתקת דברי האומה‬,‫לכים‬
ّ ‫ذ‬
‫ا �ل�ع�ا �ل�م �ي�ؤ�خ �� م��ن ا �ل��مر ي�خ �إلى ا �ل��ق��مر و�ي��ل��قى �م��ن ط�ا �ل‬
�
‫ שיוקח‬,‫מי שמוציאים זה הגורל על דרך אחרת‬
‫ع‬ ّ
‫ت‬ ‫ق‬ ‫ة‬ ‫�ن ت ق‬ ‫�ق ن‬
‫) و��د ي��س��ع��م�ل‬3( ��‫ا �ل�� را � ا �ل�د ا ل ع��لى ا ��ا ل ا �ل��م�ل‬
‫מן המעלה הצומחת בתקופת שנת המחברת‬
‫�ق ن‬ ‫ة‬ ‫� ة أ خ ي�ؤ�خ ذ‬

‫ ויושלך מהמעלה הצומחת‬,‫אל מעלת המחברת‬
‫��ه�� ر�ى � �� م��ن د ر�ج �� ط�ا�لع ا �ل�� را � �إلى‬ ‫ع��لى ج‬ ‫) ויש מי שמוציאים אותו על‬4( .‫בתקופת השנה‬
‫ة‬ ‫ن‬
��‫د ر�ج �� ا �ل�� را � و��ل��قى �م��ن د ر�ج �� ط�ا �ل ا �لت‬ ‫�ق‬ ‫ة‬
)4( ‫حو�يل‬ ‫ي‬
‫ שיוקח ממעלת קו חצי השמים כנגד‬,‫דרך אחרת‬
‫ع‬ ‫أ‬
‫� �ا ��أ ن� �ي�ؤ�خ ذ�� م��ن د ��ة ا � ش‬ ‫ت‬
‫מקום השמש אל קו חצי השמים כנגד תקופת‬
‫س �إلى‬ ��‫��م‬ �
��‫ل‬ ‫ر�ج‬ ‫و�ي��س��ع��م�ل � �ي��ض ب‬ .‫ ויושלך ממקום צדק‬,‫השנה‬
‫ح � ��ل�� م��ن د ��ة ا �ل� ش‬ ‫ت‬
. ‫��م��تر ��ي‬ ‫ر�ج‬ ‫و��س��ط ��س��م�ا ء ا �ل��ويل وي قى‬
(1) Since we have fully dealt with those lots (1) These are the lots needed at the revo-
which occur in particular matters, we fol- lution of the year of the great conjunction
low them with the calculation of the lots to know the affairs of kings and how long
which occur at the revolution of the years of will they reign. (2) One of them is desig-
the world and the conjunctions indicating nated lot of kingship, which is needed in
the matters of the rulership and how long the <revolution of the> world-years; it is
the rulership will remain. (2) Pertaining to taken by day from Mars to the Moon and
this is the lot which is known as the lot of is cast out from the ascendant at the revo-
rulership and authority, employed at the lution of the year of the great conjunction
revolution of the years of the world, which to know the affairs of kings; it indicates a
is taken from Mars to the Moon and cast major change in the affairs of the nation.
out from the ascendant of the conjunction (3) Some calculate this lot in another way:
indicating the shift of the religion. (3) One it is taken from the ascendant degree at
uses another method. It is taken from the the revolution of the year of the conjunc-
degree of the ascendant of the conjunction tion to the degree of the conjunction; it
to the degree of the conjunction and cast is cast out from the ascendant degree at
out from the degree of the ascendant of the the revolution of the year. (4) And some
revolution. (4) One uses also <the method> calculate this <lot> in another way: it is
by which it is taken from the degree of the taken from the degree of the line of mid-
Sunto the midheaven of the revolution and heaven with respect to the position of the
cast out from the degree of Jupiter. Sun to the line of midheaven with respect
to the revolution of the year; it is cast out
from the position of Jupiter.

Quotation 11: Aphorism. Nawādir al-qaḍā, Yale University Library, MS Arabic 532,
fol. 39a; Rḥ §8.3:6, 214–215;
‫ح �� ا �ذ ا ن��ظ�� ت‬
.‫� ا لى ا �ل��س�عود ن��ق��ص� ت� �م��ن �ش��ر�ه�ا‬ ‫ن‬
‫ر‬ ‫ا �ل��و س‬ ,‫ אם יביטו אל הרעים‬,‫ הכוכבים הטובים‬.‫י"א‬
.‫יחסרו מרעתם‬
The malefics, when they aspect the benef- (xi) If benefic planets aspect malefic
ics, they diminish their evil. <planets>, they [the benefics] diminish
their [the malefics’] misfortune.
Quotation 12: Paranatellonta ascending with the first decan of Aries according to the
Persians. Mk VI:1 [11]:548–549, line 12; 550–551, line 1; Rḥ §2.1:21, 60–61.
‫أ‬ ‫أة‬ ‫أ‬ ‫ف‬
‫و�ي��ط��ل �ي� ا �لو�ج �ه ال� ّول �م ن��ه ا �مر� � �ي��ق��ا ل ��ل�ه�ا �ث�ي� ن��ا‬
‫ع‬
‫ויעלה בפנים הראשונים ממנו צורת אשה היא‬
�‫��ة ب‬ ‫ة �ذ‬
‫حر�ي��ة ي��ق��ا ل ��ل�ه�ا‬ ‫� �ي� ئ�� ا � نل��ير� و �ن� ب� ��س��م �ك‬
‫ا �ل��م��ض ة‬ ‫ וראש‬,‫ וזנב דג מן הים בדמות אפעה‬,‫המאירה‬
‫ثّ ث أ‬ ّ‫أ‬ ‫ال أ �ق ق � أ ق‬ .‫ וצורת שור‬,‫המשולש‬
‫� �ا �ي��ط��س و� ول ا �ل��م��ل�� ور� ��س‬ ‫� �ا ر و�ي��ا ل �ل�ه�ا � �ي��ض‬
‫أ‬
.‫ا �تل��ا �مور و�هو ث�ور �ي�ل‬
In its first decan there ascend a woman In its first decan, the image of a woman,
called shining and luminous Athena, the <called> the shining one, rises <along
tail of a sea fish called al-ʾacār, and also with> the tail of a sea fish in the shape of
called Cetus, the beginning of the tri- an adder, the head of the triangle, and the
angle, the head of al-tāmur, which is a image of a bull.
bull-stag.
Quotation 13: Conditions in which a planet gains power. Mk VII:6 [4]:788–789, lines
3–4; Rḥ §5.3:1–4, 184–185.
‫أ‬ ‫ةف ش‬ ‫ق� ّ �ة ا � ا� �أ ن ت ن‬
‫�و� �ص�ا ع�د � �ي� ا �ل��م�ا ل � و‬ ‫�و ك� ب� � � ك‬ ‫) و و ل ك‬1(
‫أ‬ ‫ةف ف أ‬ ‫ة أ‬
.‫) וכח הכוכב שיהיה עולה בפאת שמאלית‬1(
‫ن‬
‫) � و‬3( ‫��ه�ا‬ �‫�و� �ص�ا ع�د � �� ل�ك � و ج‬
‫أي‬ ‫) � و ت� ك‬2( ��‫�ش��م�ا �يل‬ ‫) או שיהיה עולה בגלגל הגבהות והשפלות‬2(
‫ن‬ ‫ت ن ف‬
‫) � و �خ �ا ر�ج ��ة �م��ن �ش��ع�ا‬4( �‫�و� �ي� ا �ل��م��ق��ا �م ا �ثل��ا �ي‬
‫) או שיהיה במ�ע‬3( .‫שמוצוקו רחוק ממוצק הארץ‬
‫�ك‬
‫ع‬ .‫) או שיהיה יוצא מתחת אור השמש‬4( .‫מדו השני‬
‫ا�ش‬
.‫ل��م��س‬

‫‪378‬‬ ‫‪Sela‬‬
‫‪(1) The power of the planets is that they‬‬ ‫‪(1) The planet has power when it rises in‬‬
‫‪are rising in the north or are northern,‬‬ ‫‪the north. (2) Or when it ascends in the‬‬
‫‪(2) or are rising in the orb of their apogee,‬‬ ‫‪circle of apogee and perigee whose cen-‬‬
‫‪(3) or in their second station, (4) or leav-‬‬ ‫‪ter is far from [i.e., not the same as] the‬‬
‫‪ing the rays of the Sun.‬‬ ‫‪center of the Earth. (3) Or when it is in‬‬
‫‪the second station. (4) Or when it moves‬‬
‫‪away from <being> under the ray of the‬‬
‫‪Sun.‬‬
‫‪Quotation 14: Three kinds of good fortune. Mk VII:6 [3]:786–787, lines 11-17; 788–789,‬‬
‫‪lines 1–2; Rḥ §5.2:1–4, 182–185.‬‬
‫(‪� )1‬ه��ذه ا �ل��س�ع�ا د ا ت ع�� ث ا ث��ة �أ �ص ن��ا �ف � �ض �ا �ع��ف��ة‬

‫� لى �ل � � � م��‬ ‫و‬ ‫(‪ )1‬וטובת הכוכב על שלשה דרכים‪ :‬האחת‬
‫�ة‬ ‫فأ ّ‬ ‫�ذ‬ ‫ن‬ ‫ة‬ ‫ة‬
‫ا �ل��س�ع�ا د � ا �ل��س�عي��د � ود و� �ل�ك (‪� �� )2‬م�ا ا �ل��س�ع�ا د‬
‫טוהבה כפולה‪ ,‬והשנית טובה שלמה‪ ,‬והשל�י‬
‫ف أن‬
‫� �ا �ع��ف��ة ��هو � � ��يت� ف�� ق� �ل ك‬
‫שית טובה אמצעית‪ )2( .‬והכפולה שיתחבר‬
‫� ب� وا ح�د �م��ن �ه��ذه‬ ‫�وك�‬ ‫ا �ل��م��ض‬
‫ثن ن أ أ‬
‫לכוכב מהטובות שנים או שלשה‪ ,‬כמו כוכב‬
‫ث‬ ‫�ذ‬ ‫�ذ‬ ‫ت‬
‫ا �ل��م�ز ا �ع�م�ا � ا ��ت��ا � � و � ك �ن‬
‫��ثر �م� �ل�ك و �ل�ك �م��ل‬
‫חמה בהיותו במזל בתולה‪ ,‬והנה יש לו שני‬
‫ة‬ ‫�إ�ذ ا ن ف� � ن ة ف ن‬ ‫טובות‪ :‬האחת שהוא בביתו והשנית שהוא בבית‬
‫كا � ي� ا ل��س��ب��ل�� إ � �ل�ه ا �ل�د لا �ل�� ع��لى‬ ‫�‬ ‫�ع��ط�ا ر د‬ ‫כבודו; ואם היה בגבולו‪ ,‬אז יהיו לו שלש טובות‪.‬‬
‫�ة ا � ش ف ف ن‬ ‫ة‬
‫ل��ر�� إ �‬ ‫��س�ع�ا د ت��ي�ن ��س�ع�ا د � ا �بل��ي�� ت� و��س�ع�ا د‬ ‫(‪ )3‬והטובה השלימה שיהיה הכוכב בביתו‪,‬‬
‫ة‬ ‫كا ن� �م �ذ �ل�ك ف� ح ّ�د ه � �ن ت‬
‫كا �� ل�ه ا �ل�د لا �ل�� ع��لى‬ ‫�‬
‫שתתישר שם תולדתו‪ ,‬כשבתאי בדלי‪ ,‬וצדק‬
‫ي�‬ ‫ع‬
‫ن ا � � ا �ل��س� ن� ة ن‬ ‫ا ت ف� ن‬
‫בקשת‪ ,‬ומאדים בעקרב‪ ,‬ונגה בשור‪ ,‬וכוכב חמה‬
‫ب��ل�� ‬ ‫كا ل��ط�ا ل‬ ‫ث�لا � ��س�ع�ا د � �‬ ‫ث‬
‫كا �‬ ‫�إ � � ع‬
‫�‬ ‫בבתוהלה‪ ,‬והמאורות בבתיהם‪ )4( .‬והטובה הא�מ‬
‫�ّ‬
‫ح�د‬ ‫�‬‫ل��ر�ف� وا ل‬ ‫� ��س�ع�ا د �ة ا �ل�� ت� ا � ش‬ ‫�ل�ه �أ � ��س�ع�ا د ا ت‬
‫بي و‬ ‫ربع‬
‫צעית שיהיה הכוכב בביתו‪ ,‬שלא תתישר שם‬
‫ن � �ف‬ ‫ن‬ ‫ةف أ‬ ‫ّ‬ ‫أ‬
‫وا �ل��ف� رج (‪ )3‬و� �م�ا ا �ل��س�عي��د � ��هو � � ي� ك‬
‫תולדתו‪ ,‬כשבתאי בגדי‪ ,‬וצדק בדגים‪ ,‬ומאדים‬
‫�وك� ب� ي�‬ ‫�و� ا �ل ك‬
‫�‬ ‫בטלח‪ ,‬ונגה במאזנים‪ ,‬וכוכב חמה בתאומים‪.‬‬
‫�‬‫ف‬ ‫ز‬ ‫ق‬ ‫ف‬
‫�‬ ‫ة‬ ‫ف‬
‫�‬ ‫ت‬ ‫ت ذ‬
‫��ح�ل ي�‬ ‫ب�ي��ه ا �ل�� ي �ي�ع��د ل ي��ه ط ب��ي��ع�� و�يوا ��ه ك‬
‫�ق‬ ‫ف� � ق �� ّ� ف‬
‫�خ �ي� ا �ل�ع�� ر ب�‬ ‫ش‬
‫ا �ل�د �لو وا �ل��م��تر ��ي ي� ا ل��و س وا ل��مر ي‬
‫ف‬ ‫ا �ل ز �ه �ة ف� ا �ثل� ا � ش‬
‫ل��م��س وا �ل��ق��مر �ي� ب�ي�ت��ه��م�ا (‪)4‬‬ ‫و � ر ي� ور و‬
‫ة‬ ‫ف‬ ‫ن �ذ‬ ‫ذ‬
‫وا �ل�� ي د و� �ل�ك �ي� ا �ل�د لا �ل�� ع��لى ا �ل��ص�لا ح و�هو‬
‫أ‬ ‫أن‬
‫� ف �ذ‬
‫�خ�ا �ل�� ل�ك‬ ‫�� ف�� ح�د ب�ي�ت��ي��ه ا �ل�د � ي�‬ ‫ن‬
‫�و� ا �ل ك‬ ‫� � ي� ك‬
‫�ي‬ ‫�وك� ب ي‬
‫� ا �ل��م ّ�خ‬ ‫� ت‬ ‫��م��تر � ف�� ا �ل‬ ‫��د � ا �ل� ش‬ ‫ف‬ ‫كز‬
‫�‬‫حو و ر ي‬ ‫�ي ي‬ ‫��ح�ل �ي� ا ��جل �ي و‬
‫�و�ز ا ء‪.‬‬ ‫��م� وا �ل ز��هر�ة ف�� ا �ل��م�� زي�ا ن� و�ع��ط�ا ر د ف�� ا ��جل‬ ‫ف� �لح‬
‫ي‬ ‫ي‬ ‫ي� ا ل‬
‫‪(1) These good fortunes are of three kinds:‬‬ ‫‪(1) The good fortune of the planet is of‬‬
‫‪double good fortune, good fortune, and‬‬ ‫‪three kinds: the first is double good for-‬‬
‫‪less than that. (2) Double good fortune is‬‬ ‫‪tune, the second is single good fortune,‬‬
‫‪Medieval Encounters‬‬ ‫‪25 (2019) 345–380‬‬

‫‪Downloaded from Brill.com11/14/2020 08:38:31PM‬‬
when two or more of these dignities hap- and the third is moderate good fortune.
pen to one planet. E.g., when Mercury is (2) Double good fortune is when a plan-
in Virgo, it indicates two good fortunes, et is associated with two or three of the
that of the house and that of the exalta- auspices, such as when Mercury is in
tion. If it is, additionally, in its term at the Virgo, because then it [Mercury] has two
same time, it indicates three good for- auspices: one, that it is in its house; two,
tunes. If the ascendant is Virgo, it has four that is in the house of its exaltation; and
good fortunes, those of the house, exalta- if it were in its term, it would have three
tion, term, and joy. (3) Good fortune is auspices. (3) Single good fortune is when
when the planet is in its house in which the planet is in its house and its nature
the nature is moderate and agrees with is tempered there, as when Saturn is in
it, such as Saturn in Aquarius, Jupiter Aquarius, Jupiter in Sagittarius, Mars
in Sagittarius, Mars in Scorpio, Venus in in Scorpio, Venus in Taurus, Mercury in
Taurus, and the Sun and the Moon in Virgo, or the luminaries in their houses.
their houses. (4) What is less than that (4) Moderate good fortune is when the
in the indication of goodness is that the planet is in its house but its nature is not
planet is in one of its houses which is tempered, as when Saturn is in Capricorn,
opposite to that <condition>, such as Jupiter in Pisces, Mars in Aries, Venus in
Saturn in Capricorn, Jupiter in Pisces, Libra, or Mercury in Gemini.
Mars in Aries, Venus in Libra, and
Mercury in Gemini.
Quotation 15: Conditions of the planets with respect to the Sun. Mk VII:1 [9]:720–721,
lines 1–5; Rḥ §6.3:2–3, 190–191.
‫أ‬ ‫أ‬
‫ح��س�ا � ف��ه � ن� � زي�ا د �م�ا ي�خ ج �م��ن‬
‫� ب و‬ ‫) ف�� ّم�ا ا �ل ز�ا ئ��د ف�� ا �ل‬1(
�‫ر‬ ‫ي‬ ‫) וכאשר תוסיף חשבון התיקון על מקומו‬1(
‫ن ق‬ ‫ف آخ‬ ‫ت‬
‫) وا �ل��ا ��ص �هو‬2( ‫��ع�د ي��ل�ه ع��لى و��س��ط�ه �ي� � �ر ا �ل�ع��م�ل‬
,‫ אז יקרא נוסף בחשבונו‬,‫האמצעי בסוף התיקון‬
‫� ن�ه ف� ا � ط ��ق��ة‬ ّ‫ن أ‬ ‫ن �ق‬ ‫ذ‬ ‫ ואם‬,‫) ואם חסרת התיקון יהיה חסר בחשבונו‬2(
�
‫ط‬
‫ري و ى‬��‫�س‬ � ‫ل‬ ‫ا‬ ��‫ل‬ � ‫ا �ل�� ي ��ي�� ص �م��ه و� � و ي‬
� ‫ك‬ ‫ا‬
�‫م‬ ‫ אז הכוכב בחשב אפודת‬,‫לא תוסיף ולא תחסר‬
‫أ‬ ‫ز‬ ‫ت‬ ‫ف �إ�ذ‬
‫��ن �ل�ه ��ع�د ي�ل �ي�ا د ع��لى و��س��ط�ه � و‬ ‫��هو ا �ل�م ي� ك‬ ‫ כאשר תחסר תיקון השמש מ�ה‬,‫) ונגה‬3( .‫הגללגל‬
‫� ك� ف ف‬ ‫ف‬ ‫ن ذ‬ ‫�إ�ذ‬
� ‫��ي ن��ق��ص �م ن��ه و ا‬
‫� ب� �ي� ا �ل��ل�ك‬ ‫�� ل�ك ��ا �ل كو‬
‫מהלך האמצעי ולא נשאר כלום או נשאר מאה‬
‫كا � ك‬
‫ققة ققة أ‬
.‫ אז הוא עם השמש בחלק אחד‬,‫ושמונים‬
‫فة ش‬ ‫ئ ف‬
‫ا �ل��م�ا �ل �ي� طر�ي�� ا �ل��م��س �م��ع�ه�ا د �ي�� ب��د �ي�� و‬
‫ف أ ّ ز ة ف ّ �ذ ن �ق‬ ‫ف� ق ق ة ق ت‬
‫) �� م�ا ا �ل��هر� ��ا ا �� ص‬3( ‫ي� د �ي�� م��ا ب��ل��ه�ا ��سوا ء‬
‫ل�� م��ن � ه�ا ف� �� ق �ش�� ء �أ ��ق �م�ا ئ��ة‬
� �‫ت��ق��و�يم ا � ش ��م��س و �س��ط� ��ل �يب� �ي و ب ��ي‬
‫م‬
‫ف� د �ق��ق��ة‬ ‫ش‬ ‫ف ن‬ ‫ة‬ ‫ث ن ن‬
‫و��م�ا �و� د ر�ج �� سوا ء ��إ ��ه�ا �مع ا �ل��م��س ي� ي‬
‫ة ت‬
.‫وا ح�د � ولا ��ع�د ي�ل ��ل�ه�ا‬

380 Sela
(1) Increasing in calculation is that the re- (1) When you add the <result of the>
sult from its equation is added to its mean calculation of the equation to the mean
position at the end of the operation. (2) position at the end of the <calculation of
Decreasing is what is decreased from it. the> equation, it is called increasing its
Its being in the middle way is that when calculation, (2) and if you subtract the
it has no equation, it is neither added to equation <this is called > decreasing its
its mean position nor decreased from it. calculation, and if you neither add nor
When it is thus, the planet is on the in- subtract <the equation>, the planet is in
clined orb, in the path of the Sun, with it the ecliptic. (3) As for Venus, when you
minute for minute, or in its opposite min- subtract the equation of the Sun from
ute precisely. (3) As for Venus, when the the mean motion and the remainder is
true position of the Sun is decreased from zero or 180° remain, it [Venus] is with the
its mean position, and nothing remains Sun in <the same degree and> the same
or 180 degrees remain precisely, it is with minute.
the Sun in the same minute and it has no
equation.
This work was supported by the Israel Science Foundation (grant No. 289/17)


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Medieval

Medieval Encounters 25 (2019) 345–380 Jewish, Christian and Muslim Culture

Abraham Ibn Ezra as the Translator of Astrological

© Koninklijke Brill NV, Leiden, 2019 | doi:10.1163/15700674-12340049

Medieval Encounters 25 (2019) 345–380

with Hebrew translations of two astrological texts by Māshāʾallāh (the Book on

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Part I: Arabic Sources and their Hebrew Translations in

1 Abū Maʿshar’s Kitāb al-mudkhal al-kabīr

Medieval Encounters 25 (2019) 345–380

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organization of the accounts of the paranatellonta in Mk and in Rḥ is markedly

Medieval Encounters 25 (2019) 345–380

signs,17 Mk addresses the same topic in a self-contained chapter.18 (For an il-

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is sometimes a translation and sometimes a close paraphrase of Mk VIII:1.26

2 Al-Qabīṣī’s Kitāb al-mudkhal

26 See Rḥ §9.22:1–3 through §9.25:1–4, 264–267; Cf. Mk VIII:1 [6–10]:820–823.

Medieval Encounters 25 (2019) 345–380

A substantial section of chapter three of Rḥ is on the indications of the horo-

3 Sahl ibn Bishr’s Nawādir al-qaḍā

30 See Rḥ §3.5:1–4 through §3.16:1–2, 52–147; Cf. Mu I:57–68, pp. 48–55.

Medieval Encounters 25 (2019) 345–380 Downloaded from Brill.com11/14/2020 08:38:31PM

astrological corpus: it is organized in the form of aphorisms, fleshing out as-

4 The Alternative Version of al-Farghānī’s Elements

Medieval Encounters 25 (2019) 345–380

expected) Ibn Ezra’s Hebrew names of constellations are generally translations

Part II: Ibn Ezra’s Methods of Translation

We turn now to scrutinize Ibn Ezra’s methods of translation, as instantiated

1 Restoring the Original Scientific Meaning of Biblical Words

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Medieval Encounters 25 (2019) 345–380

Medieval Encounters 25 (2019) 345–380 Downloaded from Brill.com11/14/2020 08:38:31PM

considerably in his commentary on 37:10: “The meaning of muṣaq is the earth,

first clime … this clime belongs to Saturn.”

Medieval Encounters 25 (2019) 345–380

‫ ا �ل��ف���ل�ك ا �ل���م�ا ئ� ف� ط ���ق����ة ا � ش‬al-falak

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1.6 Biblical Stars

2 Explanatory Translations of Arabic Metaphors

Medieval Encounters 25 (2019) 345–380

‫ م‬, literally “besieged”; Ibn Ezra, in his direct

56 See Mk VII:6 [8]:792–793; Cf. Rḥ §7.32:1–2, 210–211.

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2.4 In the Heart

2.5 Eccentric Orb

Medieval Encounters 25 (2019) 345–380

3 Literal Translations, Transliterations, and Arabisms

66 See above, n. 22.

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Ibn Ezra distinguishes translations of non-Arabic and Arabic technical

Medieval Encounters 25 (2019) 345–380

3.2 The Front and Rear of an Asterism

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phonetically virtually identical to their Hebrew counterparts and denote the

Our study of Rḥ has allowed us to appreciate Ibn Ezra as a selective Arabic

ّ‫ق‬ ّ‫خ‬ ‫) �أ �� ا �تل� ء �م��ي�ن‬.

Medieval Encounters 25 (2019) 345–380

Quotation 1: Paranatellonta ascending with the second decan of Gemini according to

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� ‫� ا �ل�ع�لا �م�ا ت‬ ‫ا �ل��ق�� �� ��له�ا ا �ل��ف�����خ� ذ�� ا ن� ا � ش‬

Medieval Encounters 25 (2019) 345–380

‫قت‬ ‫ة‬ ‫ف‬

‫�أ ت ن‬ ‫ة‬ ‫� ن ف� ا �ل�د �ا ت‬ ‫أ‬ ‫המאורות‪ ,‬בהיותם במקום ממשלת הכוכבים‬

26 See Rḥ §9.22:1–3 through §9.25:1–4, 264–267; Cf. Mk VIII:1 [6–10]:820–823.

30 See Rḥ §3.5:1–4 through §3.16:1–2, 52–147; Cf. Mu I:57–68, pp. 48–55.

‫ ا �ل��ف��ل�ك ا �ل��م�ا ئ� ف� ط ��ق��ة ا � ش‬al-falak

56 See Mk VII:6 [8]:792–793; Cf. Rḥ §7.32:1–2, 210–211.

66 See above, n. 22.

� ‫� ا �ل�ع�لا �م�ا ت‬ ‫ا �ل��ق�� له�ا ا �ل��ف��خ� ذ�� ا ن� ا � ش‬

‫(‪� )1‬ه��ذه ا �ل��س�ع�ا د ا ت ع�� ث ا ث��ة �أ �ص ن��ا �ف � �ض �ا �ع��ف��ة‬