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This catalogue is not intended to be either definitive or exhaustive. Its purpose is to give the student a somewhat impressionistic overview of the origins and transmission of Hellenistic astrology from the 2nd century B.C.E. through the 5th or 6th centuries C.E., up to the time when Arabian influences begin to change the character of this astrology.
Greek writers state that a Chaldean priest named Berosus settled on the island of Cos and introduced some sort of Babylonian astrology into the Mediterranean region around 275 B.C.E., although none of his astrological writings survives. There was also definitely some indigenous form of astrology in Egypt prior to the Hellenistic period, based on the decans, although we know of no writings or authors from this early period. One text cites three authors who delineated the passage of Zeus and Kronos through the twelve signs (probably in the context of mundane astrology), who may have lived during this time: Erimarabos (which name the text editor suspects may be a corruption for Hermes+Anubus), Phoredas the Indian (to my knowledge the only Indian mentioned in the entire corpus), and one Odapsos. Again, there are a few writings attributed to Zoroaster, Pythagoras, etc., although most of these are probably eponymous and composed by later authors. But whatever influence these early writers may have had on the later Hellenistic astrology, some kind of fresh beginning takes place at that time, and that is where our true chronicle begins.
There is a significant body of astrological material surviving from Hellenistic times that is attributed to "the ancient Egyptians." According to Firmicus Maternus, this material originates with the legendary sage Mercury (Hermes); it was then handed over to an equally legendary figure Asclepius (Aesculapius), and subsequently elaborated by an Egyptian pharaoh named Nechepso and a high priest named Petosiris. The best scholarly evidence tells us that all this took place sometime in the second century B.C.E. This is the source material from which later Hellenistic astrology derives, and although little of it survives in its original form, a fair amount is quoted or cited by later authors. It would not be incorrect to call this material "Egyptian Astrology" written in the Greek language. However, we have absolutely no reason to suppose that this Egyptian tradition antedated the Alexandrian conquest.
Hermes Trismegistus. Among the writings explicitly attributed to Hermes are a number of meteorological texts, works on astrological medicine called "iatromathematical", some of which employ the decans, a work on seven basic lots called the Panaretus, and a Method for Every Katarche that employs one lot-like calculation for all electional purposes; some material in the so-called Liber Hermetis may also derive from Hermetic writings, particularly a listing of the decans, their images, and the planets associated with them as their "faces". The twelve-topic house system is also attributed to him. There are numerous references to Hermes in later Hellenistic and Medieval authors. There is also the so-called Corpus Hermeticum, which consists of a number of philosophical dialogues containing a small amount of astrological material. The relationship of the author(s) of these writings to the author of the astrological writings is unclear.
Asclepius. As well as being the personage to whom some Hermetics writings are addresed, he is associated with the eight-topic house system and a work called the Myriogenesis, which evidently contained delineations based on the degree and minute of the rising signs.
Nechepso & Petosiris. Egyptian pharaoh and high priest, respectively. An extensive astrological textbook bearing their names was evidently written or translated into Greek around in the 2nd century B.C.E. Numerous references and direct quotations from it survive in the later astrological literature. It seems to have been a principal source for all later Greek astrology. The character of this writing may be gathered from the 20 page excerpt on eclipse delineation found at the end of Book I of Hephaistio's Apotelesmatics. Judging from some remarks in Valens concerning the calculation of the Lot of Fortune, much of the text may also have been cryptic, raising the possibility that some of the variations in the later astrological writers may have been due to different interpretations of this root text.
The Expositors
Maternus' chronicle continues with the statement that the source text of Nechepso/Petosiris was exposited, brought to light or published (it is not entirely what the verb edo means here) by Abram, Orpheus, Critodemus and others. Evidently, the source text required a fair amount of elucidation due to its occasionally enigmatical and elliptical style of composition. Little survives from most of these authors (except for Critodemus, who is frequently cited by Valens), and it is hard to assess how authentic their expositions of the Nechepso/Petosiris were, and to what extent their interpretations became definitive for later astrologers.
Abram. Cited by Valens for the topic of travel, and the time-lord procedure of zodiacal releasing from the Lots of Fortune and Spirit.
Orpheus. Attributed to him with some suspicion are a work on the twelve year cycle of Jupiter, a work on planetary ingresses, and possibly one on earthquakes.
Critodemus (of uncertain date, but probably right around the beginning of the C.E.). Critodemus is last in the line of the Hermetic lineage given by Firmicus Maternus. He wrote a book called the Vision (now lost, but partially preserved in a later summary), and possibly one called Table. In the former work, he evidently discussed, among other things, the time-lord procedure of decennials, giving delineations. He is cited quite frequently by Valens, who respects his astrological work but evidently found the style of his book quite theatrical and distasteful. Valens devotes considerable attention in Book VIII & IX to Critodemus' elaborate method for calculating length of life. There are also a number of shorter excerpts on various subjects attributed to him, such as various "figures" indicating violent death.
Serapio of Alexandria (of uncertain date, but probably B.C.E.). Not explicitly mentioned by Firmicus, but perhaps belonging to this period. The few surviving fragments of Serapio mostly deal with inceptional or katarchic astrology (that is, electional issues); there is one important fragment that sets out a general strategy for doing such katarchic investigations, and Serapio may have been one of the earliest systematizers of this theory.
Timaeus. Another astrologer possibly belonging to this period, who is quoted by Valens in connection with the topic of parents. Although Valens considers his style to be beautiful and full of marvelous tales (along with another author named Asklation), he does not think that Timaeus delivers on his promise. There is also a surviving excerpt from a Timaeus dealing with the subject of fugitive slaves.
Others. Also among the "others" mentioned by Firmicus Maternus may be one Orion, mentioned by Valens in connection with a dynamical division of the zodiac, and Hermeias, who had a procedure for determining the sign of the year by profections, directly quoted by Valens. There is a short summary of a work by an astrologer named Callicrates on the planets, which, judging from some archaic terminology, may be from this period. Also, a work called Astrological Practices by Demetrius may date from this period; it dealt with some katarchic subjects, of which an excerpt dealing with runaways and one about leaving on sea voyages survive in later texts.
Early Compilers
We may suppose that the next few generations of astrologers perused the writings of Nechepso/Petosiris and the various expositors, often picking and choosing material from different authors related to specific themes, topics, or techniques. It is only natural that these compilations would reflect the biases or interests of the individual authors. Thus, the original font of astrological material began to be reorganized, rearranged and systematized. The most important compiler from this period is Dorotheus of Sidon (1st century C.E.), who drew from many earlier sources in the composition of his book, "like a bee collecting honey from the most delicious of plants."
Dorotheus of Sidon (presumed 1st Century C.E.). Wrote a long and important astrological poem, now called the Pentateuch because it exists in five books. Numerous fragments survive in Greek, but some version of it was translated into Persian, then into Arabic, and has been translated from Arabic into English by Pingree. There are evidently quite a number of sections of the original missing from the Arabic version, which also contains numerous Arabian interpolations. As well as containing an extensive treatment of natal astrology, Bk V is the primary source of Hellenistic katarchic astrology (electional/horary). This work of Dorotheus was probably the single most important influence on Arabian natal astrology. Dorotheus advocated the study of trigon lords for virtually every topic.
Manilius (c. 10 C.E.). Wrote the Astronomica in Latin, a long didactic astrological poem most of which is still extant. It contains a wealth of astrological material about the signs, houses, derivative houses from the Lot of Fortune, and other matters, presumably deriving from the Hellenistic Greek tradition, but much of it seems very idiosyncratic. It is not clear that Manilius understood very well the astrological tradition he was versifying. He often makes claims of originality for what he presents.
Thrasyllus (d. 36 C.E.). A scholar from Rhodes who became the astrological advisor to Tiberius and apparently had considerable influence over that emperor. He wrote a work called Table, evidently referring to the writing boards upon which charts were cast. This work does not survive intact, although some of his ideas are cited by Valens, Porphyry, and Hephaistio; the work was summarized by a later Byzantine epitomist, so we have some idea of its contents. It seems to have covered many of the fundamentals on the natures of the signs, planets, and houses (preserving a number of peculiar house assignments attributed to Hermes); he advocated there a zodiac with the vernal point at 8 degrees of Aries. The astrologer Balbillus, who was astrologer to the emperor Claudius, may have been the son of Thrasyllus.
Teucer of Babylon (presumed 1st Century C.E.). Tradition has it that he was the first to delineate the decans astrologically, and fragments of such a treatise do survive. He may have been the primary source for the delineations of the planets and signs found in Valens, Rhetorius, and others. Rhetorious also ascribes a work on the Ascendant and the lots to him, although this evidently does not survive.
Balbillus (late first century C.E.). Probably the son of Thrasyllus, he served as astrological advisor to the emperor Claudius, as well as other emperors. He wrote a work called Astrological Matters, which survives only in a much later summary. This summary contains his treatment of length of life determination, and also a variation on the time-lord method of decennials, where the minor periods of the planets are reduced in proportion to their distances from their own exaltation degrees.
Critical Assessment of the Tradition
A turning point in the tradition occurred in the first two centuries of the Christian era with the work of Ptolemy (2nd century) and Valens (2nd century). Although both were in touch with the earlier tradition and respected it, each in his own way rethought astrology and left his own personal mark on it. Ptolemy stands out for his far-reaching attempt to reconceptualize the fundamental principles of Hellenistic astrology in terms of Stoic and Aristotelean natural philosophy and for his orderly presentation and systematization the astrological doctrines that fit within his theoretical framework. Valens, on the other hand, is notable for his systematic empirical testing and examination of the methods of his predecessors. Both men favored astrological procedures that they regarded as "natural" rather than "mystical" (or connected with the mysteries), meaning those for which a plausible astronomical or "scientific" explanation could be adduced. Both were also somewhat critical of the "combinatory" style in which the earlier treatises were composed, where an individual technique was delineated through all possible combinations of planets and supporting conditions. Both preferred a more "synoptic" approach whereby the basic natures and basic forms were presented in isolation, and the astrologer could combine them himself in an intuitive act.
Claudius Ptolemy (2nd Century C.E.). Ptolemy was an Egyptian by birth and probably a Roman citizen, although he wrote in Greek. Famous in antiquity for his Almagest, Optics, Harmonics, Geography, and other writings, he clearly took astrology very seriously. His astrological treatise was called the Tetrabiblos, because it consists of four books. It was Ptolemy who first reconceptualized astrology in terms of natural philosophy, and the Tetrabiblos could perhaps be regarded as the completion of Aristotelian physics at the sublunary level. However, his enormous influence may ultimately have been to the detriment of astrology, since he was first and foremost a theoretical revisionist. His astrological teaching is by no means fully representative of the main line of Hellenistic astrology. In fact, he rejected large portions of the tradition he inherited. Though the Tetrabiblos is a marvel of clear organization and shows deep philosophical sophistication and subtlety, it is not clear whether Ptolemy himself was a practicing astrologer. He was also the author of the Phases of the Fixed Stars, a work on astrological weather prediction.
Vettius Valens (2nd Century C.E.). Evidently a younger contemporary of Ptolemy's, he compiled the Anthology, a long writing in nine books dealing with most facets of Hellenistic astrology. More than any other astrologer, Valens may represent the mainstream of the Hellenistic tradition; he quotes or cites a large number of astrologers who would be otherwise unknown. Clearly a practicing astrologer, he exercises his critical intelligence on the tradition and the various competing contemporary astrological schools. According to his own account, he travelled widely throughout the Middle East in search of astrological wisdom. There is a distinct and highly religious personality evident in his work. The Anthology also contains a huge collection of actual horoscopes and their delineations, worked out as examples of his various techniques. The Anthology as we have it may have been substantially edited in the 5th Century. Although some of Valens was known to the Medieval Arabian astrologers through Persian translation, there seems to be no trace in the later tradition of many of the techniques he discusses, such as the numerous time-lord systems treated of in Book IV.
Later Compilers & Commentators
Now, the writings of Dorotheus, Ptolemy, and Valens become the canonical texts for several generations of commentators and compilers, although these later authors also had access to some of the original Hermetic source material and the writings of the first expositors. Principal among these compilers were Paulus Alexandrinus (4th century), Hephaistio of Thebes (5th century), and Rhetorius (6th century). Firmicus Maternus (4th century) is in something of a special category, since he states that his compilation derives directly from the Hermetic material and seems to be uninfluenced by Dorotheus, Ptolemy, or Valens. Very little original astrological thinking was done by these later Hellenistic astrologers. They confined their efforts to the exposition and systematization of the earlier authors, through which much earlier material was preserved. However, we see that in many cases the writings of Dorotheus, Ptolemy, and Valens were just as obscure and ambiguous to them as the writings of the Hermetic tradition were to these three authors themselves.
Anubio. A work by him on planetary configurations, planets in the domiciles and bounds of other planets, and planets on angles, seems to be derived from the second book of Dorotheus. It may originally have been in verse, but what we now have is a prose summary. Hephaistio quotes some verses from him dealing with rectification. A word on ingresses and transits has been ascribed to him only on the basis of reconstructible lines of verse found in a prose version. There is also a fragment of a verse work on planets in houses that goes under his name.
Antigonus of Nicaea (somewhere between the rule of Hadrian and the late third century C.E.). He is mainly known for having made a large compilation of exemplary horoscopes with their delineations. Hephaistio preserves three of these in the Bk II of his Apotelesmatics; one of them appears to be that of the emperor Hadrian. These are important because they gives us some idea of the Hellenistic approach to chart reading, although many of the techniques seem rather archaic for the time. The natal indicators singled out for mention and their interpretations are often quite surprising from the perspective of modern astrology.
Antiochus of Athens (probably late 2nd Century C.E.). Composed a Thesaurus and possibly an Introduction. These two books are lost in their original form, but they were extensively excerpted by Porphyry, Hephaistio, and Rhetorius. They are important because they contain explicit definitions of terminology usually assumed by other astrological authors, as well as other introductory matters. There is a later epitome of both these works that gives some idea as to their contents. Antiochus is frequently cited by later Hellenistic and Arabian authors.
Pseudo-Manetho (uncertain, but probably in 1st, 2nd, or 3rd centuries C.E.). Responsible for a didactic poem in six books. A fair portion survives, but the text editor doubted whether the attribution to Manetho was genuine. It seems to be fairly standard Hellenistic astrology.
Porphyry (c. 275 C.E.). A disciple of the Neoplatonic philosopher Plotinus who wrote commentaries or introductions to a number of works, such as his Introduction to the Aristotelian Organon. A commentary on Ptolemy's Tetrabiblos is attributed to him, which is not so much a line by line commentary as an attempt to explain the technical vocabulary Ptolemy uses; this work draws heavily on Antiochus. He evidently wrote a more substantial commentary than this, for Hephaistio quotes Porphyry's opinion on a number of technical issues connected with Ptolemy's treatment of length of life.
Pancharius (early 3th Century C.E.). Wrote a work on a astrological medicine entitled Concerning Bed-Illnesses, which survives only in a few fragments. He also seems to have been the first to write a commentary on Ptolemy's Tetrabiblos; Hephaistio (Bk II) cites this commentary frequently when discussing the issue of the house division to be used for the determination of length of life in Ptolemy's manner. In his attempt to read between the lines in the Tetrabiblos, he evidently invented what we might call a modified Alchabitius house system.
Maximus (4th or 5th Century C.E.). May have been a teacher to the emperor Julian. He wrote a didactic poem on katarchic astrology (electional) of which a considerable portion survives in verse, and also in a later prose paraphrase.
Paulus Alexandrinus (c. 378 C.E.). Wrote the Introductory Matters, which survives more or less intact. It is still a good introduction and overview to mainstream Greek astrology. Among other things, it argues in favor of the Ptolemaic ascensional times, and has clear discussions of lots, house delineation, twelfth-parts and an introduction to the method of circumambulations. There is a surviving commentary on this work originally attributed to one Heliodorus, but now to Olympiodorus.
Anonymous of 379. Wrote a work on the natal delineation of 30 bright fixed stars, the same stars Ptolemy used in his Phases of the Fixed Stars, studying them when they are angular in the natal chart, or co-rising or co-culminating with the Moon. It associates each of the stars with a pair of planets, and uses this as the key to their delineation. This procedure was considered important in explaining great nativities when nothing else was conspicuously significant.
Firmicus Maternus (middle 4th Century C.E.). His work is called the Mathesis. This is a very large work in eight books written in Latin for a Roman audience. It draws on many of the earliest Hellenistic sources and writings of the Hermetic tradition, and preserves much material not found elsewhere. From a practical astrological perspective, it is the largest single source of delineation text, treating of planets in houses, aspects, applications and separations of the Moon, decennials, etc.
Hephaistio of Thebes (c. 415 C.E.). Wrote a clearly organized Apotelesmatics, whose first book treats of introductory concepts and definitions, and considerations pertaining to universal or mundane astrology; most of this material derives from Ptolemy, although there are references to Dorotheus and others, as well as a long section of eclipse delineation from Nechepso/Petosiris. The second book is concerned with rectification and the topical approach to natal astrology; again it takes its organization of topics from Ptolemy, but it frequently quotes or cites the opinions of other authors. The third book elucidates and elaborates the katarchic astrology found in the fifth book of Dorotheus, with numerous direct verse quotations from him and other authors.
Proclus (late 5th Century C.E.). The tradition attributes an extant commmentary on the Tetrabiblos to Proclus. There is also a paraphrase of the Tetrabiblos attributed to him, although this may have been done much later than Proclus.
Julian of Laodikeia (c. 500 C.E.). Wrote a work on katarchic astrology focusing on military matters. A few chapters survive and are excerpted in the CCAG.
Olympiodoros (c. 564 C.E.). An important commentator on Aristotle, Olympiodorus is now regarded as the author of a series of lectures on Paulus' Introductory Matters apparently given at an astrological school in Athens. The original text editor had erroneously guessed that this work had been written by one Heliodorus. Although the commentary itself does not seem to be of particularly high quality, it does contains a complete listing of Hellenistic lots.
Rhetorius of Egypt (6th or 7th Century). Rhetorius may be regarded as the last Hellenistic astrologer of consequence. He made a large compendium of excerpts from early astrological writings (particularly Antiochus), and he was clearly interested in synthesizing the approaches of his predecessors. In addition to the usual introductory material, his work contains some accounts of chart-reading technique, extensive delineations of houses, discussion of house systems, systematizations of time-lord procedures, and much stray lore. His work no longer survives in its original form, but only in several late Byzantine versions of it.
Theophilus of Edessa (late 8th Century C.E.). Astrologer who lived in Syria but wrote in Greek on almost all phases of astrology. He drew on Islamic and Indian sources as well as Greek. A fair amount of his work survives in manuscript, although only some of it has been edited in the CCAG. Four separate astrological writings are ascribed to him: Labors Concerning the Beginnings of War, devoted entirely to military astrology, the Astrological Effects, On Different Beginnings, and Collection of Cosmic Beginnings. Pingree, the source for the above information, regards Theophilus as one of the most original of the medieval Greek astrologers.
Leo the Mathematician (9th Century C.E.). A few stray comments by him survive in the CCAG.
Demophilus (10th Century C.E.). Some horoscopes survive from this astrologer. He was also an editor of the older astrological material, and the author of a number of scholia to Ptolemy's Tetrabiblos.