Very early in life, Queen Christina of Sweden became well aware of the constant need to legitimize herself as the Monarch, for various reasons. To repeatedly be portrayed as “Minerva of the North” served both her subjectivity and her subjectivation, aiming to create the image of Christina, the Enlightened and Powerful Queen, appearing as a Roman Goddess. Like any wise sovereign, she used portraiture as promotion, but also her own writings: All together, her essays, poetry, her lengthy (unfinished) memoirs, two collections of maxims and an enormous amount of correspondence served to build a self-glorifying discourse. An important part of this creation were the horoscopes she commanded and commented on. In her era, astrology and alchemy were very important in thinking and everyday life of any prince, consulting predictions on every major political event. Astrologers were present at her birth, and she employed several astrologers (Meyssonnier, Morin de Villefranche, Goldmayer). From them, she ordered horoscopes, asking them to describe her “temperament, attributes, life and death” (humeur, complexion, fortune, vie et mort). In this paper, I will give examples of, and problematize, how the content of those astrological documents influenced the queen and her actions and how she, at the same time, expressed a growing skepticism towards astrology as a science.