Before he determines something about the effects of the outcomes of a revolution of years, it is good for the astrologer to know beforehand these four things:
First, at what age (of the planets’ ages) is he whose revolution it is.
Secondly, of what rank or grade of men he is.
Thirdly, his habits and qualities.
Fourthly, some of his matters or his capacities.
And firstly it is good to know how old the native is: for, this being known, both his age and by what star he is steered is known. So we say that for this reason it is good for the astrologer to know the native’s years beforehand: because all inexperienced people, if they were worn out and remiss in the comprehension of some science, intend to annihilate and detract from that science, so that they appear to be deprived of [its knowledge] not on account of the unsoundness of their own nature, but because the science itself is fallible and unuseful: and on account of this they try in all ways to impose sophistical words and deprive those present of that very science. For certain ones of them offer the figures of a revolution of years for an infant or decrepit old men, and they present them to astrologers and ask them about some operations of the stars which ages of this kind cannot take up, so that they could detract from [this] science.
And for this reason it is necessary to know the year beforehand.
It is even good for us to know those things which are of the second heading [above], since there are four ranks of men: the first of kings, the second of nobles, the third of middling people, and the fourth of paupers. For the many who rail against [this] knowledge mislead the eloquent, showing them a revolution of the year of a king, and they do not say that the revolution belongs to a king. But [the astrologers], being ignorant of what rank of men [the native] is, do not distinguish [their predictions] as for a king, but in the way they would regarding some common person, [in response] to which the aforesaid detractors take the opportunity to detract from a science of this kind. For the revolution of a king, when it is good, signifies [he is] successful against the rest of the enemy kings, even [signifying] plundering and the ravaging of fortresses and cities, and of climes, and the accumulation of treasures. But when it is a revolution of someone of the common people, it indicates success against enemies, and the king’s caution towards him, and prominence over those who are of a like [social] level to him.
The third heading is to know the operations which he (whose revolution it is) is able to take up. For this reason however, it is useful for the astrologer to know [him] beforehand, lest perhaps, finding the revolution of a eunuch [which] shows the procreation of children, he should predict such a thing, and appear ridiculous (and not undeservedly so): for the beginning[316] of the nativity signifies him to be a eunuch and without children. Therefore in what way could he
become a father at some time, who at once is deprived of them through the figure of the nativity? Likewise if at some time we happened to find someone’s revolution signifying the procreation of many children, we do not [necessarily] say he generates [them], on account of two reasons: one, when the star which steers his age does not signify the power of procreating;
but the other, that his nature is not capable of bearing the significations of the stars. For if someone made the revolution of a dead man, and he found some significations through the figures, nothing would come out for him because he is powerless to take them up. However, it is good to distinguish the determination of the outcomes, and to write down what the stars signify, and to pronounce that such-and-such a thing will come forth if he persists in an age susceptible of those outcomes. Which if it were not susceptible, we say that the stars generally indicate such-and-such; and if the nature of this man were susceptible of such things, it would be able to bring it forth for him in any case.
The fourth heading is to know the substance and condition of him whose revolution it is, so that the judgment is appropriate to his person. We do not say about one having no riches that he will acquire [them], but about one having [them], that his riches will be increased. And what is more, if he has brothers, with the figures signifying the birth of a brother, we say he is added to in brothers; and if he does not have [them], we say that brothers will come to be for him. And likewise about lands[317] and dignities and the like. For it should not be determined about one not having possessions, that his possessions will be destroyed, or, about one not having revenues that his revenues will have decrease. But certain people say that if the figures signify for someone the death of the parents, and he does not have [any], some old men in his household will die. For at the beginning of the nativity, if the figures signified that someone would not be able to beget children, and at the time of the revolution a figure of begetting will come about, certainly he will not procreate, but sometimes it will make an adopted child. And if he does not have good buildings, and the figures signified the building or repairing of built things, this will [happen] to [the native] through his own hands. Again, if a figure signified a marriage-union for someone, with the beginning of the nativity denying it, and if the figure of the revolution will show the contrary, he will have it without nuptials—that is, a concubine. And if the figure of the revolution signified familiarity for someone with kings, the beginning of the nativity not showing such a thing, he will have exchanges with magnates. It is even good for the astrologer to know whether the revolution belongs to a man or women, so that he might make a determination according to the nature of each; and not only this, but even their condition and qualities: for many times, women rule in cities.[318]
And for this reason it is good to know beforehand the accidents of men at the time of the revolution. For even though [accidents] of this kind could be known from nativities, still the understanding of them in individual years is most difficult. However, the outcome of children may be known from the revolution of a dead man, for after the death of the father it comes to be as though as a second report to the son, just as the accidents of the father are understood from the nativity of the child, even if he is dead.