Astrological Sign Classifications | 3. Sign Symmetry | Commanding, Obeying, Hearing, Antiscia, etc.

Posted on January 28, 2012 by Anthony

Symmetry and Sympathy

In this article, we’ll look at some unique symmetry-based relationships between the signs of the zodiac. These relationships pertain to antiscia, as well as the related concept of contra-antiscia. Antiscia are degrees symmetrical about the solstitial points. In other words, they are degrees that are equidistant from 0 Cancer and 0 Capricorn, such as 10 Sagittarius and 20 Capricorn or 13 Scorpio and 17 Aquarius. Contra-antiscia are degrees symmetrical about the equinoctial points, 0 Aries and 0 Libra, such as 5 Taurus and 25 Aquarius.

Perhaps antiscia are like reflections or shadows and contra-antiscia are like echoes. We’ll see these types of metaphors arise in some of the sign relationships based on them. Antiscia and contra-antiscia illuminate an early and fascinating connection between symmetry and sympathy in ancient astrology.

Ancient Antiscia

The degree-based concept of antiscia was used extensively by Julius Firmicus Maternus (4^th century CE; see Book II, Ch. 30 of Mathesis). Other Hellenistic astrologers didn’t use antiscia by degree, except perhaps Valens. Valens mentioned degrees antiskios (shadow or antiscia) in Book III, Ch. 5 (7K) and Book VI, Ch. 8 as making aspects more powerful. However, he did not define them.

Hellenistic astrologers didn’t use contra-antiscia by degree. However, sign relationships related to antiscia and contra-antiscia are found in many Hellenistic texts, including Manilius (1st century CE) and Ptolemy (2nd century CE). Furthermore, later, in the Persian period, al-Qabisi (10th century) considered degrees of either antiscia or contra-antiscia as degrees of similar power (see his Introduction to the Science of Astrology).

The origins of antiscia and contra-antiscia reveal a consideration for symmetry about axes, possibly dating back to pre-Hellenistic sources. This consideration of “power in symmetry” was drawn on heavily in the modern Uranian and Cosmobiology approaches to astrology.

While many astrologers today are aware of antiscia and contra-antiscia, they are often unfamiliar with the whole sign relationships that formed the foundation for those concepts. Mention of these sign relationships is prevalent in Hellenistic and Persian material. We will explore these sign-based relationships and their uses. First, we will explore the other more common ways in which affinity between planets arises.

Regard

In Hellenistic astrology signs could be connected by various types of affinities. The best known of these is referred to as “regard”, using a visual metaphor. Planets that regard each other “see” each other. Regard occurs by what we call “whole sign aspects”. Signs in whole sign aspects are those which are situated such that one sign starts 60 degrees (sextile), 90 degrees (square), 120 degrees (trine), or 180 degrees (opposition) away from another. Planets in such signs regard each other. Planets that don’t regard each other are said to be in aversion or disjunct.

Copresence

Similarly, planets in the same sign (i.e. the same house) are said to be co-present in that house, as if cohabitating in the same abode. The planets are co-present even if they are in opposite ends of the sign. Planets that are co-present strongly influence each other’s significations. According to Serapio, the planets in earlier degrees are more influential (i.e. have “superiority”) upon those in later degrees of the same sign.

Meaning of Regard

Certain regards are more harmonious and others less so. Planets that don’t regard each other are said to be in “aversion” as they lack a direct line of sight influence. Therefore, regard helps to define which planets interact with which and the nature of the relationship. The planet regarding from the right side (i.e. earlier to rise and set) is more influential in the relationship, called superior. The square relationship is forceful, oppositions are obstructing, co-presence is powerful, trines are generously friendly, and sextiles are cooperative. See the lesson on configurations for the basis of the meanings of these aspects.

Regard in Synastry

Regards show how planets modulate the nature of other planets and connect with matters associated with other planets. However, they can also show interaction between planets across people’s charts, in what is called synastry. For instance, for Ptolemy and Masha’allah it was important that the Sun and Moon in the charts of marriage partners regard each other harmoniously. They also advised that a malefic in one person’s chart should not be co-present with the Lights or Venus in another’s chart for a strong harmonious relationship. See the article on the basics of relationship synastry for more on this use of regard.

Other Affinities

Signs that are disjunct but having sympathy for each other are all the equal-rising signs, and those having equal power, and those of like zone. For example, equal-rising are Aries and Pisces, Gemini and Capricorn, Cancer and Sagittarius, Virgo and Libra; of equal power are Gemini and Cancer, Virgo and Aries, Libra and Pisces, Sagittarius and Capricorn; of like zone are Taurus with Libra, Aries with Scorpio. (Rhetorius, Ch. 16, Holden trans., 2009, p. 16-17)

There are other sign relationships in Hellenistic astrology that also show affinity. The most important of these are of two types: 1. Signs ruled by the same planet, 2. Signs symmetrical about the cardinal points. The first type is the signs that are the domicile of one planet, such as Aries and Scorpio as they are ruled by Mars or Taurus and Libra ruled by Venus. The second type is related to the antiscia and contra-antiscia notions previously discussed.

These sign relationships can be confusing because the same terminology is sometimes used for different relationships. For instance, signs ruled by the same planet are sometimes called those “agreeing in the journey” or “agreeing in the belt”. However, signs symmetrical about the equinoctial axis are also sometimes called “agreeing in the journey”.

Like-Engirding Signs

I’ll prefer “agreeing in the belt” (referring to the zodiac) and “like-engirding” as the terms for signs with the same domicile ruler. “Like zone” is another term sometimes used. These signs have an affinity with each other because the same planet manages the affairs of both houses. Both houses work together through that planet. For instance, Aries and Scorpio don’t regard each other but Mars has responsibility for both places. Therefore, planets in those places are affiliated through the working of Mars.

Relationships from Cardinal Points

The other type of affinity is based on symmetry about the cardinal axes or cardinal signs. The cardinal signs are defined as starting with an equinox or a solstice. These are important points in the Sun-Earth relationship. The rising times of the signs and the length of day are functions of this relationship.

There are two axes, that of the solstitial points (0° Cancer and 0° Capricorn) and that of the equinoctial points (0° Aries and 0° Libra). Degrees of the zodiac equidistant relative to the solstitial axis represent days of equal length. Signs of the zodiac equidistant relative to the equinoctial axis are those which rise at the same rate (i.e. have the same ascensional time).

Four Symmetries?

One of the more confusing things about the Hellenistic symmetrical sign relationships is that four, rather than two, sign relationships are discussed. Many authors discuss signs of equal ascension (contra-antiscia) as sympathetic (Paulus Alexandrinus, Rhetorius) and some talk of those of equal power (antiscia) as sympathetic also or at least highly significant (Rhetorius, Maternus on antiscia in Book II, Ch. 30). However, Paulus, Porphyry, Rhetorius, and others also discusses signs that are equidistant from entire cardinal signs. Let’s look briefly at these relationships about whole signs before turning to the more interesting matter of relationships about the cardinal axes.

Signs equidistant from the solstitial signs (Cancer/Capricorn) are Gemini-Leo, Taurus-Virgo, Aries-Libra, Pisces-Scorpio, and Aquarius-Sagittarius. Similarly, signs equidistant from the equinoctial signs (Aries/Libra) are Pisces-Taurus, Aquarius-Gemini, Capricorn-Cancer, Sagittarius-Leo, and Scorpio-Virgo. These additional relationships are sometimes labeled with the terminology “signs that command and obey”, “signs that hear each other”, “signs that see each other”, and other such attributions. Additionally, these attributions are sometimes mixed up being assigned to one set of signs in one author and another in a different one.

Outdated Remnants

These relationships about the entire cardinal signs appear to originate in an earlier age when the sidereal zodiac was used. For instance, in his footnote on Porphyry, Ch.31, James Holden remarked that the pairs of obeying signs (equidistant from the solstitial signs) “are based on the scheme of the early Alexandrian astrologers, which in effect puts the equinoxes and solstices at 15 degrees of the cardinal signs” (Holden, 2009, p. 25, Footnote 2).

In ancient times the sidereal zodiac was defined with reference to the vernal equinox but it indicated the middle of Aries (15°) for at least some astrologers. The two competing Babylonian standards were for the equinox/solstice to mark out 8° or 10° of the cardinal sign. However, Hipparchus (3rd century BCE) noted that some astronomers (he cited Eudoxus) put the spring equinox at 15° Aries. With the equinoxes and solstices at the 15th degree of each cardinal sign,the signs on either side of that cardinal sign would be those equally rising (from equinox) or of equal daylight (from solstice). Therefore, the symmetry has always been based on the equinoctial and solstitial points. It was never meant to be based on the cardinal signs themselves.

In other words, these two additional relationships are remnants from when the sidereal zodiac was used for this tropical relationship. Making the full cardinal signs themselves the basis of the relationship misses the original symmetry about the cardinal points. For this matter, I dismiss the pairings of signs across entire cardinal signs as erroneous.

1st Century BCE Criticism of Use of Whole Cardinal Sign

Geminos (1st century BCE) mentioned the connected signs in his material on aspects. He noted that astrologers of his day tended to use the whole solstitial sign as the axis of symmetry. Interestingly, he strongly and thoroughly criticized the approach as being in error. Geminos noted that the Chaldeans (Babylonians) held that the spring equinox was at 8° Aries. However, Geminos was one of the first of the Greek astronomers to insist on a fully tropical zodiac, in which the spring equinox marks out 0° Aries. Given a tropical zodiac, the symmetrical sign relationships which had always been tropical in nature, would begin from the signs adjacent to the points of the equinox/solstice.

But it happens that such an account is completely erroneous. For solstices do not occur in the whole of Cancer; rather, there is one certain point, perceivable through reason, at which the Sun makes its turning; for the solstices take place in a moment’s time. The whole twelfth-part of Cancer is situated in the same way as Gemini, and each of them is equally far from the summer solstitial point. For this reason, the lengths of the days are equal in Gemini and Cancer, and on the sundials, the curves desribed by the gnomons [when the Sun is] in Cancer and in Gemini are equally distant from the tropic {…} There are, then, in truth, 6 syzygies {antiscia signs}: Gemini with Cancer, Taurus with Leo, Aries with Virgo, Pisces with Libra, Aquarius with Scorpio, Capricorn with Sagittarius. {…}” (Geminos, Ch. II, #33-44, Evans & Berggren trans., 2006, p. 134-136 – curly bracketed text is mine)

Equal Ascensions vs. Equal Power

The two symmetrical sign relationships that we are left with are those signs which are symmetrical about the solstitial points, which we might call antiscia signs, and those symmetrical about the equinoctial points which we might call contra-antiscia signs. Hellenistic astrologers typically gave these relationships different labels, though Firmicus Maternus used the label “antiscion”. Contra-antiscia signs are those of equal ascensional times, sometimes call “equipollent”. The antiscia signs may be called those of “equal power” as the Sun’s position in them marks times of similar length of day.

Hearing and Contra-Antiscia

Hearing signs and commanding/obeying signs are the same thing. They pertain to what we might call the contra-antiscia signs or signs of equal ascension. This echoes the language of Valens about listening signs and that of Manilius about how one sign hears the other. As this was originally conceptualized as pertaining to the equinoctial points, I think that astrologers should equate these notions with the signs of equal ascension (contra-antiscia).

Just as with regard there is a sense in which one of the signs is more influential. In this case, the sign of greater light (the spring or summer sign) is the more influential on in the relationship. The pairs are noted below, with the first one of each pair being commanding or more influential (at least in the northern hemisphere).

Commanding-Obeying

Aries-Pisces

Taurus-Aquarius

Gemini-Capricorn

Cancer-Sagittarius

Leo-Scorpio

Virgo-Libra

“[…] because they ascend in equal periods of time and are on equal parallels. Of these the ones in the summer hemisphere are called “commanding” and those in the winter hemisphere “obedient”, because the sun makes the day longer than the night when he is in the summer hemisphere, and shorter in the winter. (Ptolemy, Book II, Ch. 14, Robbins trans., 1940, p. 76-77)

Medieval Developments

It is important to note that by the Persian early medieval period, the concepts of hearing and command/obey were being separated. Command/obey became associated with the antiscia signs instead (see the introductory texts by Abu Ma’shar and al-Qabisi), These labels appear to have been in error as the concepts of command/obey and hearing signs overlap in the earlier Hellenistic material.

Interpretation

Paulus noted that the when signs are in aversion, then they can still be in sympathy if they are in signs of equal ascension or they are in like-engirding signs (signs with the same ruler). This sympathy is important because without it planets in aversion tend to signify disconnect from each other. In synastry, connections between planets is crucial. Sympathy by contra-antiscia (i.e. signs of equal ascension) is one type of connection.

Rhetorius noted that squares between signs equal ascension (e.g. Scorpio and Leo or Aquarius and Taurus) have more sympathy with each other. Both Paulus and Rhetorius also noted that the commanding and obeying signs “hear” one another. In this they are suitable for signifying matters of hearing news, rumors, or announcements from each other.

Masha’allah used commanding/obeying signs in judging friendship through synastry. He appears to have associated commanding/obeying signs with antiscia rather than contra-antiscia. However, the fact that he is drawing from an older source and uses commanding/obeying between planets (especially the Moon) is suggestive. It is yet another suggestion that hearing sign configurations play a beneficial role in relationship synastry.

Equal Power and Antiscia

The antiscia signs are those equidistant from the solstitial points. They were often conceptualized as “seeing” or “beholding” signs. They are also signs of equal power. This can be confusing given the visual metaphor behind regard. However, there is certainly a visual metaphor being used again here.

This relationship also has a sense of one sign being more influential. In this case, the more dominant influence comes from the signs that are increasing in light (Capricorn thru Gemini). Paulus noted that those signs see the ones decreasing in light (Cancer thru Sagittarius) which in turn perceive the other. For instance, Taurus sees Virgo while Virgo perceives or is aware of Taurus. Therefore, I suggest that we may conceptualize this relationship as one of awareness of each other, or mutual interest.

Seeing-Perceiving with Equal Power

Capricorn-Sagittarius

Aquarius-Scorpio

Pisces-Libra

Aries-Virgo

Taurus-Leo

Gemini-Cancer

Again they say that the parts which are equally removed from the same tropical sign, whichever it may be, are of equal power, because when the sun comes into either of them the days are equal to the days, the nights to the nights, and the lengths of their own hours are the same. These also are said to “behold” one another both for the reasons stated and because each of the pair rises from the same part of the horizon and sets in the same part. (Ptolemy, Book II, Ch. 14, Robbins trans., 1940, p. 77)

Interpretation

Paulus did not mention these signs as ones that can alleviate aversion. However, Paulus did mention that these signs create sympathy, harmony, and friendship, between partners, family members, and others. This suggests that these were used in synastry as contributing harmony to the relationship. As with the contra-antiscia signs (and like-engirding ones), Rhetorius noted that squares between signs in this relationship (Leo and Taurus or Scorpio and Aquarius) are sympathetic.

Tracking the Terminological History

In the tables below, I summarize the terms used in different centuries by different astrologers for these symmetrical relationships. I also address whether the entire cardinal sign or the point of the equinox/solstice was used.

For solstitial symmetry, Geminos referred to connected signs (translated as syzygy). The most common terms were signs that see each other, have equal power, or shadow each other (Greek “antiskios” from which we get antiscia).

Terminological Variation for Solstitial Symmetry

The most common terms for equinoctial symmetry are hearing signs and equally rising signs.

Terminological Variation for Equinoctial Symmetry

Antiscia by Degree

This sense of equal power between antiscia is taken to the extreme in Book II, Ch. 30 of the Mathesis of Julius Firmicus Maternus. Maternus maintained that each planet and point in the chart sent an antiscion into the degree symmetrical across the solstitial axis. For instance, Gemini and Cancer are antiscia, and the specific antiscion of 5 Cancer is 25 Gemini. Maternus may have gotten the idea for antiscia from Valens who noted degrees antiskios (shadow) each other (Book III, Ch. 5P/7K).

Maternus treats the antiscion of each planet as a body double of the planet. One is to delineate it by sign, house, and regards to other planets as well as to other planetary antiscia. In this sense, he viewed the antiscion of a planet or point as being another degree in which that planet or point has power. This is consistent with the notion of “equal power” across antiscia. Keeping with the visual metaphor of antiscia, we can call this antiscion of a planet its reflection or shadow.

Maternus actually advocated the use of two main hidden charts in addition to the natal chart. For more information on the other hidden chart, see the series of articles on twelfth-parts.

Conclusion

It is easy to understand how the hearing and seeing signs got mixed up in later traditional astrology. Both involve sympathetic sign relations that make aversions and squares more sympathetic. However, the hearing signs uniquely relate to an auditory sense while the seeing signs connect to a visual one and a sense of equal power.

It is unclear whether the use of degree-based antiscia originated with Maternus, or earlier (Valens or his sources). Additionally, I am curious as to the origins of degree-based use of contra-antiscia. If you the reader are aware of this origin, please share it in the comments section.

References

Geminos (2006). Introduction to the Phenomena. (J. Evans & J. L. Berggren, Trans.). Princeton, NJ. Princeton University Press.

Porphyry, & Serapio. (2009). Porphyry the Philosopher. (J. H. Holden, Trans.). Tempe, AZ: American Federation of Astrologers.

Ptolemy, C. (1940). Ptolemy: Tetrabiblos. (F. E. Robbins, Trans.). Cambridge, MA: Loeb Classical Library. Retrieved from http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Ptolemy/Tetrabiblos/home.html

Rhetorius of Egypt, & Teucer of Babylon. (2009). Rhetorius the Egyptian. (J. H. Holden, Trans.). Tempe, AZ: American Federation of Astrologers.

Featured image is Echo and Narcissus by John William Waterhouse (1903) which is in the public domain.

Update

Note that this article was significantly updated in November, 2018 with the addition of new tables as well as material from Geminos.

Mercury in Gemini, Mercury in Virgo | Not Necessarily Strong for the Intellect

Posted on December 15, 2011 by Anthony

Mercury with Super-Dignity

If you believe that Mercury, the planet of intellect, must bode well for the intellect in its own domiciles, Gemini and Virgo, then you are mistaken. The delineation of intellectual prowess is a matter that goes far beyond the sign placement of Mercury. Additionally, many ancient astrologers considered Mercury in a mutable sign, especially one of its own domiciles, to have a destabilizing effect on the mind. This is in contrast to what one may assume based on the level of “dignity” of Mercury in its own domicile.

Due to an over-reliance on sign-based dignity in delineation, there is a trend among today’s traditional astrologers to consider a planet in its own domicile as signifying that the natural significations of the planet are strong and beneficial. In the case of Mercury in its own domicile, it would have a dignity score of at least +8 by the most common scoring methods. By such an approach, the natural significations of Mercury in relation to the intellect, communication, cleverness, and quickness would all be accentuated in a beneficial way.

Dignity isn’t Dignified

For those who don’t know, I’m a strong critic of the over-reliance on dignity in traditional circles for matters of the strength and goodness of a planet. I do use “dignity” for rulership, pertinence, and various qualitative considerations including a type of prototypicality (a type of strength). However, I have made it a point to speak out against the use of dignity as a chief strength consideration, and especially for any matter of goodness, benefit, or “dignity” in the dictionary sense.

I completely avoid the use of dignity in that manner in my own work on the blog. I also frequently engage in polemics about the idiocy of heavy reliance on dignity. For instance, I’ve discussed the dignity problem in “The Curious Case of Jeffrey Dahmer and Ted Turner” (and its sequel) and “Dignity: The Biggest Problem with Late Traditional Astrology“. Here I look at one particularly cogent error of the dignity approach, the belief that Mercury, the natural significator of the rationalizing mind, bodes well for the intellect in the signs where it is most dignified, its domiciles Virgo and Gemini.

Mercury in Virgo or Gemini Can Be An Indication of a Small Intellect

Both Masha’allah (On Nativities, c.f. Dykes trans., 2008, Section 5) and Abu’ali al-Khayyat (The Judgment of Nativities, c.f. Dykes trans., 2009, Ch. 5) discussed the signification of Mercury for thought and speech. One factor examined is its occurrence in sign of different quadruplicities. Signs come in three flavors of quadruplicity, cardinal (aka moveable/changeable), fixed (aka solid), or mutable (aka common). The “quad” in quadruplicity comes from the fact that there are 4 signs in each group.

Their comments take place in their discussion of delineating character, mind, and will in the chart. For that type of delineation, they both rely heavily upon the lord of the Ascendant and Mercury. Mercury indicates the manner of speaking (and also of intellect, to at least Abu’ali).

They seem to agree that Mercury in a cardinal sign (Aries, Cancer, Libra, Capricorn) indicates an enthusiasm, fast grasp of things, and even skill in speech. Mercury in a fixed sign (Taurus, Leo, Scorpio, Aquarius) indicates a deeper more serious search for truth and a giver of good advice. However, Mercury in a mutable sign, which includes Virgo and Gemini as well as Sagittarius and Pisces, is indicative of a small intellect quick to anger and slow to understand. Additionally, Abu Bakr, in a passage pertaining to indications of quickness to rage, noted Mercury in one of his own domiciles as an indication of instability. These passages are summarized below.

Mercury through the Quadruplicities

Mercury in a Cardinal/Moveable Sign (Aries, Cancer, Libra, Capricorn)

Masha’allah said, “…strong and in a moveable sign, it indicates he has a good way of speaking, and an honored one, and one fearing God” (Dykes, 2008, Section 5, p. 398). On Mercury in a cardinal sign, Abu’ali said, “…it signifies the intellect’s loftiness, easy grasp [of things], and [its] beauty, and love of the sciences, and religion” (Dykes, 2009, Ch. 5, p. 236).

Mercury in a Fixed/Solid Sign (Taurus, Leo, Scorpio, Aquarius)

Masha’allah said, “…it indicates he is going to be honored, and by means of truth and goodness and counsel in his life, and his advice will be most truthful in every way, and will free hindered advice from hindrances” (Dykes, 2008, Section 5, p. 398). On Mercury in a fixed sign, Abu’ali said, “…it signifies prudence, constancy, mercy [or pity], and the fulfillment of things undertaken” (Dykes, 2009, Ch. 5, p. 236).

Mercury in a Mutable/Common Sign (Gemini, Virgo, Sagittarius, Pisces)

Masha’allah said, “…it indicates he has little wisdom, and is liable to anger, and as a rule he does not believe the advice of another” (Dykes, 2008, Section 5, p. 398). On Mercury in a mutable sign, Abu’ali said, “…it signifies a small intellect with great speediness, and quickness to anger, and a scarce and small stability or perseverance in something undertaken, or advice, or business” (Dykes, 2009, Ch. 5, p. 236). Additionally, Abu Bakr noted, “If Mercury were in his own domicile, the native will be fearful and unsound” (Dykes, 2010, On Nativities, Book II, Ch. 1.2, p. 143).

Not Just About Mercury

The delineation of intellectual strength is not something to be taken lightly. Intellect cannot be delineated based on the quadruplicity of Mercury’s sign placement alone. Many of the quotes above were said to pertain to both Mercury and the Lord of the Ascendant, as both were relevant concerning the character. Additionally, the approach is based strongly on Ptolemy (2nd century) who also emphasized the quadruplicity of the significant personality factors. However, Ptolemy’s main factors were the Moon and Mercury (rather than Asc Lord and Mercury). In what follows, “solstitial” means cardinal and “bicoporeal” means mutable.

Of the signs of the zodiac in general, then, the solstitial signs produce souls fitted for dealing with the people, fond of turbulence and political activity, glory-seeking, moreover, and attentive to the gods, noble, mobile, inquisitive, inventive, good at conjecture, and fitted for astrology and divination. The bicorporeal signs make souls complex, changeable, hard to apprehend, light, unstable, fickle, amorous, versatile, fond of music, lazy, easily acquisitive, prone to change their minds. The solid signs make them just, unaffected by flattery, persistent, firm, intelligent, patient, industrious, stern, self-controlled, tenacious of grudges, extortionate, contentious, ambitious, factious, grasping, hard, inflexible. (Ptolemy, Book III, Ch. 13, Robbins trans., p. 335)

Quadruplicity is just one consideration, and a thorough consideration of quadruplicity should involve looking at the quadruplicity of not only Mercury, but also its twelfth-part, the Ascendant, the Ascendant lord, the Moon, and the Lot of Spirit. There have been great geniuses born with Mercury in each of the signs. Consider the following individuals with Mercury in mutable signs:

Gemini: Nikola Tesla, Karl Marx, Jean-Paul Sartre, etc.

Virgo: Leo Tolstoy, Howard Hughes, Claude Debussy, George Soros, etc.

Sagittarius: Isaac Newton, Noam Chomsky, Benoit Mandelbrot, etc.

Pisces: Copernicus, Bach, Charles Darwin, Thomas Jefferson. etc.

The Benefits of Mercury in Detriment or Fall

Many traditional astrologers today associate Mercury in detriment or fall with a “debilitated Mercury”. This debility means that Mercury is not able to express its true nature, being weakened by the contrary sign and overall less fortunate. However, Mercury is in detriment or fall when it is in one of the signs of Jupiter, the greater benefic. Rulership by Jupiter at least links Mercury with wisdom, philosophy and/or religion, and the search for greater truth. Rulership by Jupiter also links Mercury with gain and fortune.

Noam Chomsky and Christopher Hirata (child prodigy with a very high IQ who started work with NASA when 16), both have Mercury in Sagittarius. Both also have Mercury combust the Sun in Sagittarius, not regarded by its ruler Jupiter, but conjunct an angle and in a stake, with strong identification with Mercury as it is either in the first or ruling the first house in both charts. Copernicus too had Mercury ruled by Jupiter, this time in Pisces. Mercury is again with the Sun in a stake, with Mercury ruling the first house (Virgo), though he has Jupiter regarding Mercury.

In these cases, we see that the other factors are more important than dignity, quadruplicity, reception, and combustion. The link of Mercury with Jupiter by rulership, the prominence of Mercury by advancement, and the identification with Mercury shown through some important rulership of the Ascendant and/or position in the stakes are more important indications of notable intellectual prowess. Note that Mercury with the Sun may show additional public importance.

Traditional Emphasis

What is significant is that Mercury in a mutable sign, especially Mercury in its own domicile, was ever considered an indication of a weaker, more superficial, or more unstable intellect. It is also interesting that Mercury was given a relatively similar signification in all the mutable signs. These signs range from those where Mercury has negative dignity by scoring methods to those with very positive dignity.

This historic fact indicates that “dignity” was much less emphasized than it is today, while other sign features like quadruplicity were more emphasized, at least among some ancient astrologers. Today, dignity is too often treated as an over-riding factor for strength and benefit associated with a planet. In truth, it is just a planet ruling itself, one that’s become a little bit more hyper-prototypical and less tied to other planets. In the case of Mercury, this may not be a good thing.

Mercury’s Mercurial Enough

Mercury, as a significator of intellect and speech, moves from place to place and constantly connects things. It is like the syntax of language, chaining complex ideas together. Similarly, mutable signs are associated with back-and-forth between two things or parties. It would seem that a mutable sign accentuates the instability of Mercury, rather than directing it and stabilizing it. Furthermore, when he’s just working for himself, so to speak, Mercury is even more unstable. This seems to be particularly so in Gemini, which is additionally an air sign, accentuating the flitting quality of Mercury.

In my experience, I find Mercury’s quadruplicity to be a weaker indication of intellectual strength or its lack. I may address the delineation of intellect at greater depth in a future article. The main idea here is that Mercury in its own signs may be a counter-indication of intellectual strength. For this reason, and many more, we should not over-rely on the concept of dignity for strength or benefit.

Personal Note: Mercury in Fall

On a personal note, my daughter’s early and articulate language use has impressed me. She has Mercury in Pisces and combust, within 3 degrees of the Sun, though strongly advancing and in the 5th. Additionally, four of her seven planets are in Air signs, including a Gemini Moon. Jupiter, the ruler of Mercury, is cadent and retreating in the 12th, so it does not aspect Mercury. She was fluid and articulate in her speech from when she first began to speak. She has always been ahead of the curve both linguistically and mathematically. Teachers have raved to me about the depth of her story-telling and social abilities. She tells her stories with an unusual amount of detail and is not afraid to use big words.

Conclusion

My hope is that this article forces many astrologers to question their assumptions about dignity. A sign’s influence on the significations of a planet are more complex than dignity scoring would have one believe. The quadruplicity, triplicity, and nature of the ruler of a sign are important considerations. They can be obscured in an approach that emphasizes dignity. Additionally, the delineation of any matter, including the manner of speech and thought, involves more than just sign placement, and should involve multiple relevant factors.

For more on the problems with dignity and its scoring, please see the article on Dahmer and Turner, the article on the history of dignity scoring, and the article on James Holmes.

Update October 2018

This article was thoroughly edited and updated in late October of 2018 with additional content intended to clarify the main points.

Featured Image

Mercury with Fig Leaf (cropped) by Sputnikcccp at en.wikipedia. Photo taken by Sputnikcccp in the Vatican, May 25, 2003. (Transferred from en.wikipedia) [GFDL, GFDL or CC-BY-SA-3.0], from Wikimedia Commons

References

al-Tabari, U., & al-Hasib, A. B. (2010). Persian Nativities II: ’Umar al-Tabari and Abu Bakr. (B. N. Dykes, Trans.). Minneapolis, MN: The Cazimi Press.

Bishr, S. ibn, & Masha’allah. (2008). Works of Sahl & Masha’allah. (B. N. Dykes, Trans.). Minneapolis, MN: The Cazimi Press.

Masha’allah, & al-Khayyat, A. ’Ali. (2009). Persian Nativities I: Masha’allah and Abu ’Ali. (B. N. Dykes, Trans.). Minneapolis, MN: The Cazimi Press.

Character | 1. The Curious Case of Jeffrey Dahmer and Ted Turner Revisited

Posted on December 13, 2011 by Anthony

If Not Dignity, Then What?

In the polemical “The Curious Case of Jeffrey Dahmer and Ted Turner“, I showed how dignity is not a good indicator of a planet’s tendency towards more positive or negative significations. The charts of Jeffrey Dahmer (4 planets in domicile) and Ted Turner (4 planets in fall or detriment) are cogent reminders of how inaccurate the use of dignity for beneficence can be. However, the question remains as to how one should judge beneficence and loftiness of character (moral disposition) and social status (eminence).

The delineation of character, morality, and eminence is complex. Of those, character is the easiest. Traditional methods will tell you far more in regards to character than modern psychological astrology. Eminence is a much messier can of worms. In the application of eminence techniques, I often find more relevance in terms of social mobility, than in terms of a pre-ordained hierarchical “rank of fame”, as some traditionalists describe it. Eminence will be explored at some later time.

Character Basics

Ascendant Lords, Mercury, and Dominant Planets

Abu’ali on the Lord of the Ascendant and Mercury: “these signify the matters of the soul, and the morals of the native, just as the Moon and the Ascendant signify the body” (The Judgment of Nativities, Dykes trans., 2009, p. 236). Abu Bakr on the other hand has us look at dominant planets in the chart, particularly those in the 1st or 10th. This is similar in spirit to the “victor of the chart” approaches which were popular in the later middle ages. Ptolemy looks at Mercury for the rational mind and the Moon for the irrational, mirrored in the modern-day notion of a conscious and unconscious mind.

Overall, in character analysis, I find the Ascendant Lord(s) and the dominant planet(s) to be the most important starting points of the delineation. All of the rulers of the Ascendant are of some significance for character, as all are connected in some way with the individual themselves (signified by the Ascendant). Prominent planets in the chart are a strong influence upon the life, so their impact will be felt, but if they have no rulership of the Ascendant then there is not likely to be an identification with the planet.

Fixed Stars

Powerful fixed stars conjunct the Ascendant, MC, Moon, and Mercury are very influential upon the character but will not be dealt with much here. Suffice it to say that Dahmer has the very martial star Pollux on his MC which the author of The Book of Aristotle (initially believed to have been Masha’allah) associated with Mars and a wrathful violent temperament, especially by day (Masha’allah, Ch. III.2.1, Dykes trans., 2009, p. 79).

Lots

There are some lots which are also relevant to character, especially the Lot of Spirit (but others as well). I will not being exploring the lots here.

Planetary Strength

Rather than using all strength/weakness and beneficence/maleficence conditions at my disposal in the literature, I’m going to restrict myself to those I find most important. They are the same factors I used in the series on faith and were discussed in the first article of that series.

Personally, I recognize at least 3 distinct types of strength: prominence, stability, and pertinence.

Volume

Volume or prominence pertain to the extent that a planet pours out its natural significations. A prominent planet influences many areas of life in a strong way, not just those associated with the houses it occupies and rules. Prominence is shown by advancing/retreating, stations, phasis, and apogees.

Prototypicality

Prototypicality and stability are less important than prominence. They are shown by various conditions of congruity. These include sign-based dignity, the joys, and gender conditions, among others. Stability has various forms. A stable planet is likely to signify what it signifies consistently in life. A planet in a fixed sign is more stable than one in a mutable sign, and one in a cardinal sign is least stable of all. Dignity, especially domicile, makes a planet more consistent and stable in its indications (for better or worse) because it is its own ruler. A planet ruled by another planet of a contrary nature is less stable as it is influenced by the ruler.

Pertinence

Pertinence is the relevance of a planet to a particular matter. For intance, a planet in the 1st or one of its stakes (especially the 10th) is pertinent to the character of the person. When a planet or point naturally signifies something, is in a place, rules a place, or regards a place (especially by opposition or the right side), it becomes pertinent to a matter.

Strength is not beneficence or maleficence. The benefit or harm associated with an indication pertains more to natural signification, sect, place, and planetary influence.

Jeffrey Dahmer: Malefics through the Moon and Venus

I recommend watching this fascinatingly candid interview with Dahmer in which he discusses the impetus of his actions.

Rulers of the 1st

The ruler of the 1st was commonly used because it is pertinent to the character by way of the accidental signification of the 1st house as the house of the individual. It was used for character and moral disposition by Masha’allah in On Nativities, and Abu’ali in The Judgment of Nativities, among others.

Jeffrey Dahmer’s Natal Chart

8th House Venus Overcome by Saturn

Venus, a natural benefic, pertaining to beauty, sensuality, and pleasure is made malefic by being out of sect and in the 8th place. She is regarded on the right-side most closely by Saturn (by trine) in the 4th. Saturn is the dominant planetary influence over Venus, as she is overcome by Saturn and in Saturn’s bound. The bound ruler of the Ascendant Lord is very important to Masha’allah in showing the native’s involvement in something. Saturn, planet of death and the macabre, is in the 4th which has significations related to the dead and buried things. Saturn, the 4th house, and the Saturn bound all reinforce the significations of death and harm of the 8th.

That Venus does not regard the Ascendant is significant. Venus is in a “dark” place. Venus puts the native in connection with hidden or dark elements of life. This in itself does not necessarily signify the native is immoral. It is common for instance for those involved in social reform, prisons, institutions, and so forth to have the ruler of the 1st in the 6th or 12th. Also, those involved in lending and insurance may have it in the 8th.

A Marriage of Saturn and Venus

The lack of aspect from Venus also prompts us to look more closely at the influence of other rulers of the Ascendant, especially Saturn. Saturn is the exaltation and first triplicity ruler. It is in the 4th, and retreating. Saturn’s retreat makes it less public and pervasive, but it is still very personally significant as it is in a stake. Saturn is in the bound of Venus, adding to the significant relationship between

Saturn and Venus. Saturn and Venus, and the 4th and 8th houses are central to characterizing the native’s personality. There is pleasure-seeking, associated with death and dirge, the macabre. Venus made bad, as an important personality significator, tends to pertain to shameless excess. Superficially, we would think that he’d seem gentle, possibly effeminate, somewhat depressive, and quite shy.

Malefic Venus, Alcohol, Sex, and Dead Things

In Dahmer’s case, the Venus tended toward abuse of alcohol (Venus as drinks, made malefic signifying intoxicants), compulsive indulgence, and difficult sexuality. He was considered a catch within the gay community and would manipulate men into positions where he could harm them. He would often drug his victims. His ultimate motivation was sexual attraction and a desire for sexual possession.

The associations of this Venus with death are very strong. Venus is not only in the 8th place of death, but is in a very close relationship with Saturn, lord of death and dead things.

Ages of Man and Developmental Venus

Venus becomes developmentally activated from the age of 14 to 22, roughly the ages of sexual development. During Dahmer’s adolescence he went from the Mercurial highly curious boy of Mercury in the 9th, to the withdrawn, secretive, Saturnine Venus in the 8th. This brought very vivid sexual fantasies of necrophilia.

Mercury

Mercury was used by many for the character and moral disposition, including Masha’allah, Abu’ali, and Ptolemy, among others.

Mutability and Confusion

Mercury is not necessarily strong for intellect in Virgo or Gemini. Mercury in a common (i.e. mutable) sign, such as Virgo or Gemini, was said to signify a small but quick intellect, liable to anger. It indicates an unstable mind, that has trouble with perseverance. This is in contrast to the extremely honorable intellect of Mercury in a fixed sign. It also differs from the confidence, quick grasp, enthusiasm, and good-speaking ability of Mercury in a moveable (i.e. cardinal) sign. This is a rather weak indication though, as there have been a number of great geniuses with Mercury in mutable signs (especially Sagittarius and Pisces as Jupiter connects gain to the intellect).

Out of Sect and Closely Aspected by Mars

Dahmer’s Mercury is out of sect, though in a somewhat good place (the 9th). It is applying to Mars, and scrutinized by Mars in a very close application in which Mars overcomes Mercury. There is a vast range with Mercury in terms of benefic thru malefic significations. Mercury is somewhat weakened though, particularly for intellectual activities from the mutability. There is also weakness due to its cadency and from combustion (it is under the Sun’s beams).

Deceitful Intentions

Dahmer was said to be a relatively good student as a youth. However, he didn’t pursue higher education and was not an intellectual. Overall, his intellectual abilities were capable enough to allow him to commit murder and cover his tracks over many years. He used his intellect in ways that were particularly maligned. His focus was on deceit, from drugging men at clubs to take advantage of them, to secretly raping, murdering, and even eating men. In a sense, the chart reveals Mercury to be most active as an accomplice of Mars, as it applies to Mars which overcomes it. Combustion may be signifying the way his intentions were kept “obscured”.

The Dominant Planet

The Setting Moon

The Moon happens to also be the dominant planet in the chart. She is strongly advancing in the same degree as the Descendant. Mars, Saturn, and to a much lesser extent, Jupiter, are also quite dominant by being in the stakes. However, the Moon is in a stake and generally strong, conjunct the angle.

The Moon is the planet signifying the irrational mind. This is the mind that later came to be called the subconscious. The Moon has an extremely strong influence in the life. It is as if she is broadcasting from a loudspeaker all over the life. This makes Dahmer particularly attuned to her very subjective, vivid, irrational influences.

Reflecting the Malefics

The Moon is co-present with Mars so her significations are mixed with Mars. According to Serapio, the planet in the earlier zodiacal degree is typically more influential when two planets are in the same sign (a type of overcoming). The Moon is also ruled by Mars so the Moon is strongly influenced by Mars.

The Moon is also in the bound of Mercury, but Saturn, which is dominating her from the 4th (within 3*) is a much more direct influence. Overall, the out of sect Moon is overwhelmed by the influences of Mars and Saturn. The irrational impulses are pulled along malefic violent and macabre dimensions.

Moon-Mars in the House of Partners

The Moon is in the 7th which pertains to encounters with others, especially romantic partners. Mars rules and occupies the place, while Saturn dominates the place. Both Mars and Saturn are in “stakes” and thus very strongly important to Dahmer. However, both are retreating, thus they are private, moving behind the scenes, avoiding any loud broadcasting of their significations. The Moon, in contrast, is blaring her peculiar lunar energy across the life. She is the vehicle through which Mars and Saturn find entrance into the life.

The Moon and Mom

Interestingly, some focal issues in Dahmer’s early life revolved around his mother’s anxiety and combativeness. This created a lot of stress in his home. His first murder happened just after high school at a time when his mother unexpectedly left him in the house alone for an extended period of time. The Mars-Moon has some symbolism regarding mental illness, particularly anxiety. His mother’s anxiety disorder is vividly symbolized as Mars shows an overload of energy. Mars-Moon also symbolizes Dahmer’s unconscious need (Moon) for violence (Mars) against partners (7th house).

Conclusion

Dahmer can be most strongly identified with a strong Venus-Saturn configuration between the 8th and 4th houses. A Venus made malefic showing a dark overly indulgent type. He was driven by a cold and macabre sense of sexuality and beauty.

Pulled by Venus into sensual indulgence, the strong lunar influence upon his life saw him embracing irrational impulses. The nature of the irrational mind and sense of beauty are colored predominantly by the malefics. Themes of violence and the macabre are particularly prominent.

The personality is overall phlegmatic and melancholic. He is somewhat feminine (through Venus), coolly frank (through Saturn), with a touch of joviality (through Jupiter).

Ted Turner: Aggressively Ambitious and Gregarious Mercury

Ruler of the 1st

A Very Benefic Jupiter

Jupiter is the ruler of the 1st and is the sect benefic. He is in the 3rd of siblings, communications, journalism, current events, and transportation. Jupiter naturally signifies a cheerful disposition, charisma, faith/positivity, and a desire to seek greater truth. He is natually benefic and here is also in sect and dominated by Venus. Therefore, this is a very gregarious and positive Jupiter indeed.

Ted Turner’s Natal Chart

A Connected and Choleric Jupiter

Jupiter is influenced by many planets. He is very closely dominated by the Sun, but also dominated by Venus, closely overcome by the Moon (trine), overcome by Mercury (sextile), and overcome by Mars (trine). Jupiter is in the bound of Mars and the domicile and triplicity of Saturn. Therefore, there is quite a lot going on with Jupiter, which is in a relationship with every planet in the chart.

Jupiter is most dominantly influenced by the Sun, then Mars, then Venus. In my opinion, this brings out a much more choleric or ambitious Jupiter but one with aesthetic dimensions. Jupiter is not particularly prominent (cadent, retreating). However, it is relevant to eminence through its close regard by the Lights. Its weakness is also counter-acted by the strong advance of Mars and Saturn, its rulers, in the chart.

The Popular Sibling

Overall, we expect a cheerful, gregarious, likable personality, but one a bit heated and geared toward power plays. He values style and sensuality. There is a particular connection to matters of communications and/or journalism (the 3rd).

The Dominant Planet

Mercury Rising

Mercury is the dominant planet in the chart. It’s strongly advancing towards the Ascendant and is in the 1st. Mercury is in its own bound, reinforcing Mercury’s natural significations relating to news and communications. It is also the natural significator of business and commerce and is in the sign of Jupiter.

Mercury is out of sect, and very closely overcome by Mars, so Mercury can pertain to malefic significations, despite position in the very good 1st place. There is a broad range of good and bad significations. Negative significations relevant to character are tied to Mars in the 11th of friends and popularity. This can pertain to a propensity for aggressive speech, words reflecting bad on one’s character or creating problems in friendships. It may even show deception. The most well-known manifestation in Turner’s life has been a propensity to put his foot in his mouth and make controversial public statements. There is both a Jupiterian casual humor and a bit of Mercury’s more mischievous side. Mars makes the mind very keen, intense, and aggressive. It may be difficult to turn off or control the chatter.

The Moon

The Moon is out of sect, in the bound of Mars, co-present with Mars, and opposed by Saturn. Therefore, the Moon can signify very difficult matters. The Moon is in the 11th, which is one of the most benefic places of the chart so there is a range, but the Moon can be difficult.

Overall the Moon is somewhat torn between the venusian Mars and the martial Saturn. Mars in Libra in the 11th showing an overt hot ambition, particularly for popularity, achievement, and sensual pleasure. Saturn showing heated obligations, restrictions, and responsibilities. The Moon, Mars, and Saturn are in the most benefic places in the chart, the 11th and 5th, but we expect difficulties in mental extremes from the malefics. There is a weight on a subconscious level and a choleric temperament of great restlessness. Most problematic from the influence of the malefics may be matters of friends, children, romance, and personal leisure.

Conclusion

Mercury plays a huge role in characterizing Ted Turner as someone constantly involved in media, analysis, and business. The role of Jupiter is also very strong and important to self-identification. Both are particularly choleric (ambitious, domineering).

We expect someone who is fast-thinking and busy. He is curious, mischievous, and aggressively ambitious, particularly when it comes to opinions, commerce, and technology. The identification with Jupiter bring an over-arching benefic sense to the personality of wanting to do good, help out, and expose truth.

The combination of Jupiter and Mercury makes for a very gregarious and humorous personality overall – a mix of the sanguine and the choleric. The tendency to domineering speech is shown by Mars overcoming Mercury and the sheer prominence of Mercury. However, as Mercury is in a mutable sign and ruled by a cadent retreating planet, there may be a tendency for more chatter than substance.

References

Masha’allah, & al-Khayyat, A. ’Ali. (2009). Persian Nativities I: Masha’allah and Abu ’Ali. (B. N. Dykes, Trans.). Minneapolis, MN: The Cazimi Press.

Image Attribution

Cropped image of a derivative work by wikimedia user Zenman from an original image by user cliff1066. Image is of a mask by the Wee peoples, Côte d’Ivoire, Late 19th to mid-20th century.

Astrological Sign Classifications | 2. Sect and Sex of the Signs

Posted on November 18, 2011 by Anthony

Variations on Sign Sect

In this installment of the series on sign qualities, I’ll explore sign sect and sign sex. There was a diversity of opinion regarding the classifications of signs into diurnal (day) signs and nocturnal (night) signs (i.e. sign sect) expressed in the 1st century CE, particularly in the work of Manilius. However, the typical arrangement where masculine signs are diurnal and feminine signs are nocturnal was dominant. In that arrangement, fire and air signs are both masculine and diurnal while water and earth signs are feminine and nocturnal. After exploring some of the early diversity in characterizing sign sect and sex, we will look at some uses of both sect and sex in the early tradition.

Three Types of Sign Sect in Manilius

Manilius composed his Astronomica, the oldest surviving complete book of Hellenistic astrology, in the 1st century CE. In it he noted (Book II, lines 203-222) a diversity of opinion regarding the sect of the signs. He himself actually favored a sect classification that is no longer used by traditional astrologers.

Fail not to perceive and from true rule deduce what signs are nocturnal, and what diurnal: they are not those that perform their function in darkness or daylight (the name would apply to all alike, since at regular intervals they shine at every house, and now the nocturnal ones accompany the day, and now the nocturnal ones accompany the night), but those on which nature, mighty parent of the universe, bestowed sacred portions of time in a permanent location. The signs of the Archer and the fierce Lion, he who looks round on the golden fleece of his back [Aries], then the Fishes and the Crab and the Scorpion of stinging lash, signs either adjacent or spaced at equal intervals, are all under like estate termed diurnal. The others, identical in number and in the pattern of their spacing, for they are inserted into as many places, are called nocturnal [i.e. there is six of them opposite the six diurnal signs and with the same pattern]. Some have also asserted that the diurnal stations [signs] belong to the six consecutive stars [signs] which begin with the Ram and that the six from the Balance [Libra] count as nocturnal. There are those that fancy that the masculine signs are diurnal and that the feminine class rejoices in the safe cover of darkness. (Goold trans., 1977, p. 99-101; bracketed notes added by me)

Fire and Water Signs as Diurnal

We find that by the first century CE, there were already at least three different means of classifying the signs as diurnal or nocturnal. Manilius appeared to favor the one that didn’t survive at all. His favored classification is by triplicity, with two triplicities as diurnal, and two as nocturnal. The diurnal ones are those we associate with fire and water. The other two triplicities are nocturnal (those we associate earth and air). However, note that Manilius did not actually associate the triplicities with the four elements as we do today.

This scheme consists of two adjacent diurnal signs, followed by two adjacent nocturnal signs, and so forth; an alternation in pairs, starting with a Pisces-Aries diurnal pair. Note that these associations have a natural relation to the triplicities themselves (the subject of the last article). The cardinal members of the diurnal triplicites mark spring and summer, while those of the nocturnal ones mark fall and winter. One of the stranger consequences of this arrangement is the fact that both Cancer and Leo are diurnal by this method. Cancer is the home of the Moon, lord of the nocturnal sect. It seems strange to have her home as a diurnal sign. This arrangement did not catch on, and as far as I know is present only in Manilius.

Northern Celestial Hemisphere by Durer

Sect=Sex

The sect classification of the signs that came to dominate in Hellenistic astrology and through later strands of the tradition, is that which Manilius mentioned last. This arrangement matches sign sex with sign sect. Masculine signs are diurnal and the feminine signs are nocturnal in this scheme.

All ancient astrologers appear to agree that the masculine and feminine signs alternate through the zodiac; Aries masculine, Taurus feminine, Gemini masculine, and so forth. The association of odd numbers with the masculine and even numbers with the feminine is a Pythagorean one. The sex of the signs causes each of the five non-luminaries to have one masculine home and one feminine home. When this is extended to a sect distinction, each of the five non-luminaries has a day home and a night home.

This scheme also results in two day triplicities and two night ones. In this case fire and air are diurnal and masculine, while earth and water are nocturnal and feminine. A convenient way to remember which signs are masculine and which are feminine, is to know that fire and air have a propensity to stir and rise, while water and earth have a propensity to fall and settle. Similarly, fire and air are light like the day (diurnal) while water and earth are obscuring like the night (nocturnal).

Astrologers Using This Method

Manilius (1st century CE) noted this method among others. Most other Hellenistic astrologers simply only used this method. Those astrologers include Dorotheus (1st century CE) and Paulus Alexandrinus (4th century CE). Additionally, Ptolemy and Valens (both 2nd century CE) appeared to use this method, as did Porphyry (3rd century CE). Rhetorius (6th or 7th century CE) also used this method in the material on the signs attributed to Teucer of Babylon (~1st century CE), though some of that material was added by Rhetorius himself. There are other instances of astrologers associating benefit with diurnal planets in masculine signs and nocturnal planets in feminine signs as well (c.f. Serapio and Manetho discussed below).

Note on the Incongruity of Mars

The conflation of sect and sex is common, both today and in ancient astrology. However, this does create some odd conflicts. For instance, it was considered beneficial for a planet to be in a sign of the same sex and/or sect as itself, but Mars is a masculine nocturnal planet. It does not have a domicile that is both its same sex and sect, as each other planet does.

Unfortunately, none of the sect arrangements discussed by Manilius resolve this incongruity. In the sect arrangement favored by Manilius, the same situation holds for Mars, as both Aries and Scorpio become diurnal signs, while Mars is a nocturnal planet. In the second classification (discussed below), Aries is masculine but still diurnal, while Scorpio is nocturnal but still feminine.

I favor the third sect arrangement given by Manilius, in which sect and sex are conflated. My own approach to astrology is not strongly influenced by Manilius as he was not a very influential astrologer overall. It is my understanding that congruity with sect is more important than congruity with sex. It is often suggested (from Ptolemy, Book I, Ch. 7) that the sect of the malefics represent the fact that their extreme qualities are tempered and thus they are made more productive. Therefore, it may be that Mars runs so hot that his position in a nocturnal chart and/or in a nocturnal sign serves to cool him off and make him more productive.

Incongruity of Saturn?

Note that Saturn has been described as feminine and feminizing at times in ancient astrology. Dorotheus appeared to have described Saturn as feminine in Book I, Ch. 10 of Carmen. However, Dorotheus also associated Saturn with male family member rather than female ones. Additionally, Carmen has had some textual issues and errors due to transmission through a number of languages. It is unclear whether Dorotheus actually did consider Saturn to be a feminine planet. It doesn’t appear that other Hellenistic astrologers did so.

Nevertheless, whether masculine or feminine, Saturn is a cold and dark planet, yet a diurnal one. As with Mars, the contrasting quality of Saturn’s sect (diurnal in this case) helps to balance it and make it more productive. I would add that Jupiter, characterized as a moist and warm planet by Ptolemy, and as a fertile planet promising children by many Hellenistic astrologers, would seem to be a better contender for a feminine planet traditionally characterized as masculine.

Northern and Southern Signs

Manilius provided one additional classification. This one has the signs from Aries through Virgo as diurnal and those from Libra through Pisces as nocturnal. This is logical from the perspective of the tropical zodiac in the northern hemisphere. Aries begins with the Spring Equinox, a moment where the quantity of day increases over the quantity of night. Libra begins with the Autumnal Equinox, a moment where the quantity of night increases over the quantity of day. In other words, in this classification, the Sun is in diurnal signs when the length of the day exceeds that of the night, while the opposite is true when the Sun is in nocturnal signs. The converse situation holds in the southern hemisphere.

Equinoxes and Solstices from Space (courtesy of NASA)

In Persian medieval astrology, this is the classification of the signs as Northern or Southern (c.f. al-Qabisi, Dykes trans., 2010, p. 59). The passing of the Sun into Aries is also the point when the Sun passes north of the celestial equator (i.e. the north pole is inclined toward the Sun). Similarly, when the Sun passes into Libra, the Sun goes south of the equator (i.e. the north pole is incline away from the Sun). Some may not realize that this apparent passing of the Sun north and south of the equator, due to the tilt of the poles relative to the Sun, is what creates the seasons. The Earth is actually closest to the Sun (i.e. at perihelion) around January of each year, during winter in the northern hemisphere.

Friendship and Commanding Signs

The northern or diurnal signs in this arrangement were called the “commanding” signs in a fragment attributed to Dorotheus, while the southern or nocturnal ones were called “obeying” (Dorotheus, XVIII, #4, Dykes trans., 2017, p. 340). The same fragments attribute the Moon in these commanding signs with suitability for friendship. It is unclear whether this suitability pertains to a friendly person or to a good electional time to make friends, or possibly both. For more on the concept of commanding and obeying, see the article on sign symmetry relationships.

Sign Sect by Ruler? Not Exactly

Some early Hellenistic astrologers did not explicitly mention an inherent sect of the signs. For instance, I know of no such use of sign sect in Maternus, though he does mention sign sex. Additionally, Vettius Valens (2nd century CE) didn’t clearly delineate the sect of the signs but did associate being ruled by a sect mate as beneficial. This is worth a closer examination as some have taken it to imply that sign sect is determined by the sect of the sign ruler. Furthermore, some comments in Porphyry (3rd century CE; but text has additions) suggesting that sign sex can be determined by the sect of the sign’s ruler have been taken to support this view.

In such a scheme, both Aries and Scorpio are nocturnal as both are ruled by Mars, a planet of the nocturnal sect. Similarly, in this scheme both Capricorn and Aquarius are diurnal due to rulership by Saturn, a diurnal planet. However, I am not aware of any Hellenistic astrologers explicitly associating sign sect with the sect of the ruler, akin to the many references to sign sect from sign sex. A closer examination reveals that the confusion may arise due to the close relationship between sect and triplicity. Additionally, there are passages in both Valens and Pophyry which imply that they assigned sect to signs in the usual manner (masculine/feminine and pertaining to triplicity).

Inherent Relationship Between Sect and Triplicity

Water and earth signs always have nocturnal planets as triplicity rulers. Similarly, aside from Mercury as a triplicity ruler of air, fire and air signs always have diurnal planets as triplicity rulers. In fact, this is one of the reasons why the arrangement of masculine (fire and air) signs as diurnal and feminine (water and earth) signs as nocturnal makes so much sense. It is not just an association between sect and sex but it reflects the already existing association between sect and triplicity which was built into the system.

Valens on Sect Mate Rulership

Valens did not explicitly associate signs with sects in his exposition of the signs. However, he did sometimes speak of the sect of a sign as significant (Book I, Ch. 20P; Book VII, Ch. 41). Valens often mentioned triplicity and sect together, noting that planets of the same triplicity or sect can help each other out. In Hellenistic astrology, triplicity rulers are typically seen as supportive in a way that is suggestive of relatives. The planets of the same sect are similarly viewed as helping to support each other. By contrast, planets of the other triplicity or sect can exacerbate harm.

At one point Valens explicitly advised that astrologers should take note of the sect of the sign.

Is it the ruler of a lot, of the Ascendant, or of a triangle? Likewise with the sign in which the star appears: is it of its own or of another sect, and which other signs does it have in aspect? (Valens, Book I, Ch. 20P, Riley trans., 2010, p. 22)

Ruler: Domicile or Triplicity?

My impression is that Valens often refers to rulers of the same sect and rulers of the same triplicity interchangeably. This can lead to some ambiguity in the couple instances where Valens noted rulership by a sect mate as a positive thing. Traditional astrologers today, who stress domicile and ignore triplicity, are all too ready to interpret the ruler of the same sect as being the domicile ruler. However. Valens used the same terms, typically translated “ruler” or “houseruler” for both domicile and triplicity rulers. He also placed much greater stress on triplicity than most tradiitional astrologers today, discussing triplicity much more often than domicile (often specified as ruler of the sign). Furthermore, sign sect is intimately linked with triplicity for Valens, as we’ll see.

Triplicity Pertains to the Subdivision of the Zodiac into Sects

Valens made explicit the close connection between sect and triplicity in his chapter on triplicity which opens as follows:

1. The Triangles
When the zodiacal circle is subdivided according to similarities and differences, we find two sects, solar and lunar, day and night. The sun, being fiery, is most related to Aries, Leo, and Sagittarius, and this triangle of the sun is called “of the day-sect” because it too is fiery by nature. The sun has attached Jupiter and Saturn to this sect as his co-workers and guardians of the things which he accomplishes[…] (Valens, Book II, Ch. 1, Riley trans., 2010, p. 25)

Additionally, he closed the chapter on triplicities by noting that Mercury is common and works with both sects.

This chapter on triplicity shows how closely linked triplicity and sect are to Valens. Furthermore, the first sentence implies that Valens subdivided the zodiac by sect. The directly following discussion of triplicity implies that triplicity is the basis of this subdivision. Therefore, it is fairly safe to conclude that Valens did not have an alternate method of dividing the signs by sect but instead used the typical method, linking it strongly to triplicity.

Porphyry: Planetary Sect Determines Sign Sex?

The text of Pophyry has undergone some additions and possibly some corruptions on its way to us. For instance, it is well known that some later material was added by Byzantine compilers including chapter 53-55 which are from the Perso-Arabic astrologer Sahl. Sign sex is typically a non-controversial issue. Nearly every Hellenistic astrologer noted the sex of the signs and without variation. Porphyry notes the sex of the signs in a way consistent with those other astrologers but then has a particularly convoluted passage in the same section in which it is done another way. The passage is likely the result of corruption as it suggests that the sect of the ruler of the sign determines the sign’s sex. Note that while sometimes taken to support the view that the sect of the ruler determines the sect of a sign, the passage actually noted sign sex, not sign sect.

The [signs that are] masculine by sect are those of the Sun, Jupiter, and Saturn. And let [every other one of] the signs be masculine [starting] from Aries. The [signs that are] feminine [by sect] [are those] of the Moon, Mars, and Venus. Let every other one of the [signs] be feminine [starting] from Taurus. (Porphyry, Ch. 40, Holden trans., 2009, p. 30)

Interestingly, while giving two different definitions for sign sex concurrently, the passage continues by apparently walking back the assertion that sign sex is determined by sect of the ruler.

But choose individually [from] the feminine [signs] Capricorn for Saturn, Pisces for Jupiter; and of the masculine [signs] Aries for Mars, [and] Libra for Venus; but [in the case] of Mercury, choose [both] Gemini and Virgo, for it has those in common. (Porphyry, Ch. 40, Holden trans., 2009, p. 30)

Deconstructing Porphyry’s Treatment

There are two things of note here. The first is the fact that the Sun’s triplicity is associated with masculine signs while the Moon’s triplicity is associated with feminine signs. This can be explained by the fact that the passage confuses triplicity rulers with domicile rulers. Triplicity is linked with the sect and sex of the signs. However, the assertion that domicile rulers determine sex is incorrect and confuses the two types of rulers. Either Porphyry or one of his compilers got some wires crossed here.

The second thing to note is that Porphyry does provide the typical masculine/feminine distinction as well. He even goes out of his way to note that Saturn and Jupiter each have feminine signs that they rule, despite the fact that they’re diurnal planets. He does the same with the nocturnal planets and their masculine homes.

In conclusion, Porphyry’s text, like that of Valens, illustrates a close connection between triplicity and sect, but does not imply an alternate methodology of assigning sect to the signs.

The Hephaistion Alternative

Hephaistos (5th century CE) had an alternate method of assigning sect to the stars. It is unclear if he actually used it though. In the first chapter of the first book of his Apotolelsmatiks, he classified some signs as diurnal and some as nocturnal. His method of assignment appears to be unique among the Hellenistic astrologers. The assignments of Hephaistos imply that the signs from Leo through Capricorn are diurnal, while those from Aquarius to Cancer are nocturnal. This cleaves the zodiac into diurnal and nocturnal halves at the cusp between the homes of the Sun and Moon.

As Hephaistos didn’t seem to actually use this distinction in practice and actually did not even note the sect of 5 of the signs, I bring this distinction up for the sake of completeness only.

What is Sect Anyway?

Sect is the division of the planets into a day and a night group. The Sun leads the day sect and the Moon leads the night sect. Each group also has a benefic and a malefic in addition to its leader or luminary. The Sun, Jupiter, and Saturn are diurnal. The Moon, Venus, and Mars are nocturnal. Mercury is considered neutral. Some considered it diurnal when rising before the Sun and nocturnal when rising after the Sun (see orientality below) but there were other schemes as well. For instance, the anonymous author of the Michigan Papyrus (~2nd century CE) instructed that Mercury is simply always of the sect of the chart (Anonymous, Col. VIII, Robbins trans., 1936). Also, see below on the sect of the chart halves for the Valens variant.

Sect of the Chart

The most important consideration is the sect of the chart itself. If the Sun is above the horizon (i.e. by day) then diurnal planets become more benefic and less malefic, while the converse is true of nocturnal planets. When it is night (Sun below the horizon) then the opposite situation holds and it is the nocturnal planets which are in sect. In other words, your sect matters. If you are born during the day then you are diurnal, and he diurnal planets are like family. If you are born at night, then the nocturnal planets are like family.

Sect of the Signs; Sect of the Halves

The advice to consider the sect of the sign also may have merit and should be considered, perhaps in the way recommended by Ptolemy (see below). An additional consideration often noted is that diurnal planets want to be on the same side of the horizon as the Sun while nocturnal ones want to be on the opposite side. This was termed “halb” meaning half and is another consideration worth exploring. Is a diurnal planet that is in sect (i.e. by day) made less benefic if it is in a nocturnal sign and under the horizon? More work is needed in this area.

It is necessary to examine the sects of the stars: for day births the sun, Jupiter, and Saturn rejoice above the earth; for night births, below the earth. For night births the moon, Mars, and Venus rejoice above the earth; for day births below the earth. Mercury rejoices according to the sect of the houseruler in whose terms the star is located. Consequently for day births, if a nativity is found to have Jupiter, the sun, or Saturn favorably configured above the earth, this will be better than having them below the earth.
Likewise <for night births> it is advantageous if the nocturnal stars are found above the earth. (Valens, Book III, Ch. 5, Riley trans., 2010, p. 62)

Note that while this quote seems to imply that Valens chiefly considered halb, in practice he chiefly considered the sect of the chart. There are many examples in his text, but see for instance Book IV, Ch. 8, when he notes death being associated with Saturn in Sagittarius because Saturn is not in its own sect. The chart has Ascendant in Pisces and Sun in Cancer (V), so Saturn (in X) was above the horizon in a night chart, but still out of sect and difficult due to the fact that it was a night chart.

Aspects from Sect Mates

Aspects from sect mates were typically considered helpful in early Hellenistic astrology. By contrast, aspects from non-sect mates could be less helpful or more harmful. For instance, Valens noted in multiple places that difficult aspects were more difficult when planets were of opposite sect.

One must observe whether the stars of the night or of the day sect are configured with their sect mates. If they are, they will be more effective for good than the other stars and will be a cause of great good fortune at the times of their own transmissions and transits. If they are not so configured, they will prevent any advancement in rank and will hinder any benefits. (Valens, Book IV, Ch. 13, Riley trans., 2010, p. 81-82)

Similarly, in the length of life technique he allowed sect mates to add to the length of life indicated by the main significator.

The fellow-members of their sects, when in conjunction, in aspect, or in their own signs, add to the allotment, unless both sects in fact join in the allotment. (Valens, Book III, Ch. 11P, Riley trans., 2010, p. 69)

Use of Sign Sect

Note that all the uses of sign sect that I cite here seem to use the scheme where the sign sect is determined in the same way as its sex. This was the dominant scheme in Hellenistic astrology. Manilius (1st century CE) noted it as one scheme used by astrologers in his time. Dorotheus (1st century CE) also explicitly defined sign sect this way (Book I, Ch. 30), and not in any other. He also used it for a type of rejoicing condition (Book I, Ch. 1). It is typically inferred that Ptolemy intended this arrangement as well as he noted that the day is masculine and night is feminine (Book I, Ch. 7) and that planets are weakened when lacking any rulership of their position and in a sign of the opposite sect (Book I, Ch. 23). However, it is possible that Ptolemy was referring to rulership of the position by a planet of the same sect as the subject planet.

Rejoicing Conditions

As noted above, one use of sect was that a planet was said to rejoice in a sign of the same sect. For instance, Dorotheus noted that the planets rejoice in the domicile of the same sect: Saturn in Aquarius; Jupiter in Sagittarius; Mars in Scorpio; Venus in Taurus (Book I, Ch. 1). He also noted Mercury in Virgo, though that appears to relate more to Mercury being exalted there, as Mercury is said to be ambiguous as to sect. Other astrologers noted similarly regarding sign sect.

[..] diurnal stars rejoice in masculine signs and when oriental to the Sun; and those of the nocturnal sect rejoice in feminine signs and when occidental to the Moon. (Serapio, Holden trans., 2009, p. 68)

Note that in this passage the planets are identified by sect, not sex, but the signs are identified by sex. The implication appears to be that sect is the real consideration here, but by making reference to the sex of the signs it is certainly clearer which sense of sign sect is being used.

Sign-Based Strengthening

Ptolemy(2nd century CE) used sign sect in a way that is reflective of the rejoicing conditions. He noted that a planet is strengthened (maximally effective by sign) if it has at least two forms of rulership at its own position (see Tetrabilos, Book I, Ch. 23). This could be rulership by domicile, exaltation, triplicity, or bound. Ptolemy also noted two sign-based weakening conditions, which included fall, but not detriment. Detriment does not appear to have been part of the sign-based rejoicing conditions for any of the Hellenistic astrologers prior to the 6th or 7th century.

No, the other condition noted by Ptolemy is when a planet has no rulership in its position at all and also is in a sign of the opposite sect. Being in a sign of the same sect was considered by Ptolemy to provide a sort of indirect strength. This indirect strength could mitigate against the possible weakening and corruption of being in an alien position (a sign and bound where the planet had no rulership). In this scheme, Saturn in Leo would be strengthened by being in a sign of its triplicity and sect, but Saturn in Scorpio may be particularly weakened or corrupted if not in its own bound, as Saturn has no rulership and the sign is of the opposite sect.

They say they “rejoice”when, even though the containing signs have no familiarity with the [stars] themselves, nevertheless they have it with the stars of the same sect; in this case the sympathy arises less directly. They share, however, in the similarity in the same way; just as, on the contrary, when they are found in alien regions belonging to the opposite sect, a great part of their proper power is paralysed, because the temperament which arises from the dissimilarity of the signs produces a different and adulterated nature. (Ptolemy, Book I, Ch. 23, Robbins trans., 1940, p. 113, bracketed text is my correction of where the translation again says “signs”)

Use of Sign Sex

The sex of the signs were used in many practical applications in ancient astrology, typically pertaining to matters of gender and sexuality. I will only touch on a couple uses here. For more details see treatments of sexuality in the literature. Treatments of sexuality from sign sex tended to focus on indications from the Sun, Moon, Mercury, Venus, and Mars. Other factors pertaining to sexuality, including some of the factors discussed further in this article were also considered.

Ease of Birth

Dorotheus (Ch. I.3) used the sex of the signs of the Sun, Moon, and Ascendant to assess the ease of birth. For a male, birth is easier if they are in male signs. For a female, birth is easier if they are in female signs. Additionally, he noted that Saturn in a stake can cause problems, especially if in a female sign (diurnal planet in a nocturnal sign). Also, that Mars can hasten birth along to be quick if in a stake, especially if in a female sign (nocturnal planet in a nocturnal sign). The sense is that male positions make things come easier for men, while female ones work best for women. Incongruity creates struggle.

Positive Character

Manetho also referred to sign sex, rather than sect, similar to the way it was used by Serapio. However, one of Manetho’s uses for sign sex is consistent with sect and pertains to benefit, a major association of sect congruity. Manetho attributed the lights in the signs of their same sex/sect with those that “easily accomplish deeds and tasks” (p. 235). To the contrary if both were in masculine signs then someone would be savage while if both were in feminine signs one would be subservient. Those with the Sun and Moon both in the signs of their opposite sex/sect would be socially awkward and unable to progress. Similarly, the sex of the person was important, as lights in masculine signs worked better for males than females, and vice-versa with feminine signs.

Predicting Sex

Twelfth-part sign sex, especially of the Moon, often figures heavily into prediction of the sex of someone who was born (yes, it’s easier and more accurate to just look). I addressed this in the article on the twelfth-parts. Both Dorotheus and Valens put a lot of stress on the sex of the twelfth-part of the Moon. Valens advised to also look at the sex of the sign of the ruler of the Moon’s twelfth-part. Dorotheus had a number of exceptions that pertain mainly to whether the Sun, Moon, and Ascendant are in male signs or a male planet is in the Ascendant.

Sex Beyond Signs

The early Hellenistic astrologers classified 4 planets as masculine (the Sun, Mars, Jupiter, and Saturn), 2 as feminine (the Moon and Venus), and 1 as neutral (Mercury). This gender imbalance is notable. Ptolemy associated the feminine with moisture and the masculine with dryness which makes the gender imbalance all the odder as Jupiter is characterized by him as hot and moist. However, Ptolemy noted that planets can become masculine or feminine by way of their relationship with the Sun and their position by quadrant.

They say too that the stars become masculine or feminine according to their aspects to the sun, for when they are morning stars and precede the sun they become masculine, and feminine when they are evening stars and follow the sun. Furthermore this happens also according to their positions with respect to the horizon; for when they are in positions from the orient to mid-heaven, or again from the occident to lower mid-heaven, they become masculine because they are eastern, but in the other two quadrants, as western stars, they become feminine. (Ptolemy, Book I, Ch. 6, Robbins trans., p. 41)

Orientality

In a quote earlier in this article, the Serapio text contrasted stars oriental to the Sun (i.e. rising and setting before the Sun) as masculine, and those occidental the Moon as feminine. However, the contrast is typically between planets oriental or occidental to the Sun. The Serapio text is actually a late Byzantine compilation known to contain many errors and additions. This appears to be a distortion of the oft-cited instruction that oriental stars are given to the Sun while occidental (are given) to the Moon (c.f. Porphyry, Ch. 4). Planets rising before the Sun (i.e. visible in the morning before dawn) are oriental and masculine. By contrast, those rising after the Sun (i.e. visible at night after sunset) are occidental and feminine. Interestingly, Serapio associated this rejoicing condition with the sect rather than the sex of the planets (as did Paulus Alexandrinus in Ch. 4 of his Introductory Matters).

Quadrants

In addition to sign sex and orientality, there is an additional sex consideration. This is the consideration of masculine and feminine quadrants. Planets approaching a meridian (i.e in the quadrants from Asc to MC or Dsc to IC – clockwise) were considered to be masculine. By contrast, those approaching the horizon (i.e. from IC to Asc or MC to Dsc) were considered feminine. To remember this think that going vertical (toward the point at the top or bottom of the chart; MC or IC) is masculine while going horizontal (toward the horizon; Asc or Dsc) is feminine.

Conclusion

In conclusion, there were 3 methods of classifying the sect of a sign in Manilius. The method favored by Manilius has all but disappeared. The common method of conflating sign and sex was present in some of the earliest astrologers of the tradition. An additional method survives in the concept of northern and southern signs. For more on the relationship between northern and southern signs, see the article on sign symmetry and antiscia.

Sign sect is strongly related to triplicity and the notion of a support network. I recommend the use of sign sect in the ways noted by Ptolemy and Valens. Through sign sect, a planet can have a form of minor strength, especially if also aspected by a triplicity ruler.

References

Anonymous. (1936). “P.Mich.inv. 1.” (F.E. Robbins Trans.) http://quod.lib.umich.edu/a/apis/x-1290/1xvii_a.tif. University of Michigan Library Digital Collections. Accessed: January 09, 2019.

Dorotheus of Sidon, & al-Tabari, U. (2017). Carmen Astrologicum: The ’Umar al-Tabari Translation. (B. N. Dykes, Trans.). Minneapolis, Minn.,: The Cazimi Press.

Ma’shar, A., & Al-Qabisi. (2010). Introductions to Traditional Astrology. (B. N. Dykes, Trans.). Minneapolis, MN: The Cazimi Press.

Manilius, M. (1977). Astronomica. (G. P. Goold, Trans.). Cambridge, MA: Loeb Classical Library.

Porphyry, & Serapio. (2009). Porphyry the Philosopher. (J. H. Holden, Trans.). Tempe, AZ: American Federation of Astrologers.

Valens, V. (2010). Anthologies. (M. Riley, Trans.) (Online PDF.). World Wide Web: Mark Riley. Retrieved from http://www.csus.edu/indiv/r/rileymt/Vettius%20Valens%20entire.pdf

Images

The featured image of Day and Night by Simeon Solomon (cropped) is in the public domain.

Image of northern celestial sphere by Albrecht Durer (1515) is in the public domain.

Image of equinoxes and solistices from space is courtesy of NASA and in the public domain.

Update

Note that this article was significantly revised and updated on 01/15/2019 with the addition of much additional material.

Astrological Sign Classifications | 1. Winds and Elements in Triplicity

Posted on November 18, 2011 by Anthony

Seasons and Images

Astrological signs are organized into many different classes in ancient astrology. Some classes are complicated by the fact that various sign classifications pertain to associations with the “species” of things “imaged” in the constellations while others pertain to associations with the seasons. Horoscopic astrology originated during a time when the sidereal zodiac, relating to the “images” of the stars, was roughly aligned with the tropical zodiac, pertaining to the seasons. Sign associations in Hellenistic astrology sometimes align more with the tropical zodiac and at other times align more with the sidereal one.

A Rich History

On this site, I always try to stress the diversity of opinion, and richness that existed in Hellenistic astrology. The prevailing attitude in modern traditional astrological circles is of a more unified first tradition which later became more diverse, for better or worse. On the contrary, Hellenistic astrology is incredibly heterogeneous and robust. From our earliest surviving texts of the 1st century CE, astrologers are already noting a diversity of opinion and multiple approaches to many topics (see Ancient Astrologers Didn’t All Agree).

The Four Groups of Three

The many classifications of the signs that existed in the Hellenistic period are one example of its richness. These classifications will be addressed in this series of articles. To start, we will look at the origins of one of the more popular classifications of signs today. This is the four types of three signs each known by element as the fire signs, earth signs, air signs, and water signs. As each group of signs has three members which are in a triangular relationship with each other, each group was called a triplicity or triangle.

Triplicity without Elements

In a fascinating segment of a podcast by Chris Brennan ((Nov. 11, 2011; starting at minute 49:00), he discussed how the astrological signs were not originally associated with elements. In fact, as Brennan (2011) noted, in the majority of the surviving Hellenistic works, the elements are not associated with triplicity at all.

For those new to the concept of triplicity, it is the 4 groups of 3 signs each that are all in 120 degree relationships to each other. The triplicities are also called trigons or triangles, as the signs of a triplicity are trine each other, together forming an equilateral triangle in the zodiac. The trine is considered a relationship of perfect friendship. These signs were held to have a particularly strong harmonious relationship with each other.

Elements without Triplicity

Four Elements by Isidore of Seville

Today, we know these triplicities best by the elements. Fire signs include Aries, Leo, and Sagittarius. Earth signs include Capricorn, Taurus, and Virgo. Air signs include Libra, Aquarius, and Gemini. Water signs include Cancer, Scorpio, and Pisces. What is notable is that these four groupings of three signs were used in Hellenistic astrology prior to any association with the four elements.

It is not that astrologers didn’t associate some signs with water or earth though. Manilius (1st century CE; Book II, 223-233) noted that Cancer and Pisces are aquatic. He also noted that Aries, Taurus, Leo, and Scorpio are terrestrial. Similarly, Capricorn and Aquarius are amphibious. It is assumed that he regarded Gemini, Virgo, Libra, and Sagittarius as human signs, as many astrologers of the day did. These associations do not include all four elements. Nor do they pertain to the triplicities. Rather, these associations are based on the “images” of the signs.

Directions of the Winds

Instead of elements, the triplicities were associated with the four winds in some early texts. In one conception, the modern triplicity of Fire was associated with the east wind. Similarly, today’s Earth signs were associated with the south wind, Air signs with the west wind, and Water signs with the north wind. The association of the signs with these directions prevailed in the medieval period. For instance, both Abu Ma’shar (9th century) and al-Qabisi (10th century) associated the triplicities with these directions.

This us based on the directions of the cardinal sign of each triplicity relative to the northern hemisphere. The cardinal sign of each triplicity is the sign that starts with a point of an equinox or solstice (Aries for fire, Cancer for water, Libra for air, Capricorn for earth). Cancer (water) marks the point when the Sun is furthest north (summer solstice), while Capricorn (earth) marks its furthest declination south. Aries (fire) to the right of Cancer is east and Libra (air) to the left of Cancer is west. One can imagine also that Aries (fire), the first sign, is rising (eastern), which would see Capricorn (earth) culminating in the south, while Libra (air) is setting in the west, and Cancer (water) is northern.

Variation

This association of triplicities with winds is made explicit in Paulus Alexandrinus (4th century; see Greenbaum, 2001, p. 1-4). As noted, it also came to prevail in the medieval period. However, it is not a common association in Hellenistic texts. Most astrologers did not associate triplicities with winds at all. Additionally, some astrologers associated different directions with triplicities. Ptolemy (2nd century), assigned winds to triplicities based on the planets that rule the signs (see Robbins, 1940, p. 85-88). The earth signs are southern in Ptolemy’s reckoning also, but the fire signs are northern, the air signs are eastern, and the water signs are western (as far as characterizing winds). Additionally, Firmicus Maternus (4th century) followed the Ptolemaic association of winds and triplicities (Book II, Ch. 12).

Triplicity Lords

The more common early association of triplicity was simply with a special set of rulers which pertained to each group of signs. These triplicity rulers were usually examined as playing a supportive role in relation to the matters signified by the sign in a particular chart. They were also used to signify the beginning, middle, and end stages in a signification that may change over time. For more on the triplicity rulers, see the lesson on the signs.

The Four Elements

The establishment of the doctrine that there are four ultimate elements or roots which structure our world is attributed to the Greek philosopher, Empedocles, of the 5th century BCE. It became a facet of many later physics, including those of Plato, Aristotle, and the Stoics. What is notable is that the Stoics and Aristotle differed in the basic primary quality that they assigned to each element. As Brennan (2011) noted, Aristotle contrasted hot Fire with cold Water, and wet Air with dry Earth. Though Interestingly, the Stoics contrasted hot Fire with cold Air, and wet Water with dry Earth.

However, this difference between Stoic and Aristotelian conceptions may have been a matter of emphasis only. Aristotle actually conceived of each element as an intersection of two qualities. Water is the intersection of cold and wet, Air of hot and wet, Fire of hot and dry, and Earth of cold and dry.

A Possible Stoic Emphasis in Valens

Brennan (2011) asserted that Valens’ conception of the elements is more Stoic than Aristotelian. He also insists that this is the most logical characterization of the elements for astrological usage. This conception places signs of opposite quality (hot/cold, wet/dry) in opposition to each other. In the Stoic conception, air is cold and fire is hot, so the cold air signs are in opposition to the hot fire signs. Similarly, water is wet and earth is dry by the Stoic reckoning, so the water signs, are opposite the dry, earth signs. Additionally, water is logically wet, and fire hot, while earth is dry without water and moving air is cooling.

From my reading of Valens, it appears that Brennan is referring to Book IV of Valens’ Anthology (Riley, p. 73). There is a predictively-oriented passage in which Valens has an aside about the logic of one sign handing off rulership of a time to the sign opposite it. He discussed contrasting and sympathetic qualities, such as earthy signs being dry and watery being moist. There are also hints regarding elemental qualities of the signs in Book I’s exposition of the signs, but no full association of elements with triplicities.

Hellenistic Elemental Triplicities

While an association of the elements with triplicities was not a part of early “mainstream” Hellenistic astrology, it was well-established by the time of Rhetorius (7th century CE). Rhetorius’ Compendium makes explicit an association of the elements with the signs. We also see it in Rhetorius’ included translation of Teucer of Babylon’s exposition of the signs (2nd century). Therefore, it is possible the association extends back to the 2nd century. However, Rhetorius added many elements to the Teucer text, including possibly the elemental associations.

An association of the elements with the triplicities may also be evident in Firmicus Maternus (4th century) but the evidence is inconclusive. Maternus noted Aries as fiery and Pisces as watery. However, due to corruption of the text, we don’t have his material on the associations of the other 10 signs.

Elemental Popularity

The association of elements with triplicity became an increasingly popular association through the Middle Ages and the Renaissance, right up to the present time. This was in part due to the growing prominence of Aristotelianism in the medieval worldview. Hence, the elements came to be the primary descriptor of the triplicities. Additionally, the elements themselves came to be associated with their Aristotelian qualities, in which Fire is hot (and dry), Earth is dry (and cold), Air is wet (and hot), and Water is cold (and wet).

Conclusion

The association of the elements to the triplicities may not be an essential or early part of Hellenistic astrology. By contrast, triplicity itself was an important consideration from the earliest texts. The introduction of the elements into astrology may have been Stoic physics in conception. However, in the later tradition it became dominated by an Aristotelian view. The four elements have an ancient Greek origin in Empedocles (5th century BCE). Their association with the triplicities was not immediate but became well-established before the end of the Hellenistic era of astrology. Because of their fruitful association with the elements, the triplicities continue to be among the most popular groupings of signs in astrology today.

References

Brennan, C. (2011, November 11). Latest News in Traditional Astrology. Traditional Astrology Radio. Retrieved from http://www.blogtalkradio.com/wtaradio/2011/11/11/latest-news-in-traditional-astrology–november-11-2011

Ptolemy, C. (1940). Ptolemy: Tetrabiblos. (F. E. Robbins, Trans.). Cambridge, MA: Loeb Classical Library. Retrieved from http://penelope.uchicago.edu/Thayer/E/Roman/Texts/Ptolemy/Tetrabiblos/home.html

Valens, V. (2010). Anthologies. (M. Riley, Trans.) (Online PDF.). World Wide Web: Mark Riley. Retrieved from http://www.csus.edu/indiv/r/rileymt/Vettius%20Valens%20entire.pdf

Image Attributions

Featured image of detail of an astronomical clock in Prague (cropped) by Maros M r a z (Maros) [GFDL or CC-BY-SA-3.0], from Wikimedia Commons

The image of the Four Elements by Isidore of Seville is in the public domain.

UPDATE: This article was significantly re-written in Nov. 2018 for greater clarity.

The Curious Case of Jeffrey Dahmer and Ted Turner

Posted on October 21, 2011 by Anthony

Is Your Chart Dignified?

The truth is that essential dignity tells you quite little about the “essential dignity” of a planet.

Let us examine the curious case of Jeffrey Dahmer and Ted Turner. Their birth charts strikingly illustrate how misleading essential dignity can be, particularly when it comes to evaluating the “essential dignity” of a planet’s significations.

Behavior Worthy of Respect?

Sign-based dignity is often evaluated as the name would imply, as indicating whether a planet signifies something that is worthy of respect and admiration. For instance, whether a planet’s significations tend to be more stable and fortunate or unstable and unfortunate. Also, whether a planet is signifying people in admired or lofty positions or those with low status.

While this approach makes sense in theory, in practice it is often a poor indicator of “dignity”. Over-reliance on sign-based dignity, often to the exclusion of other more reliable indications, causes many traditional astrologers to strongly mis-read charts.

In another article, I explore in greater depth traditional astrology’s obsession with dignity pointing, almutens, and sign-based indications of fortune/misfortune. This obsession has done more to harm today’s practice of traditional astrology than anything else. First, let’s look at sign-based dignities failings in practice.

Getting Critical

Astrology suffers from cherry-picking and reinterpreting factors in inconsistent ways. This is true of both traditional astrology and modern astrology. In traditional astrology, an astrologer may put most of their emphasis on sign-based dignity for evaluating the good or bad of a signification, but then when confronted with a chart where it doesn’t work, change gears just for that chart and look at a different factor such as sect or house position. In this way, chart factors are interpreted in an inconsistent fashion, in which one “finds the life” in the chart.

There is nothing inherently wrong with finding the life in the chart. When we know something is true, we want to understand how the chart signifies it, so we look for that information in the chart. However, charts are complex with many factors and often contradictory information. More importantly, when we look at a chart blind and have to interpret it, are we just doing so using prevailing assumptions (such as that sign-based dignity signifies dignity) or are we doing so from real experience?

Confirmation Bias

The problem is that experience without critical thinking is simply a process of confirming assumptions in different ways on different charts. George Soros is very successful and his chart is full of sign-based dignity, therefore dignity indicates success, or so it goes. Astrologers seldom ask the hard questions that would enable them to think critically and say this factor is more important than this other factor for this type of signification, and then consistently rank them that way.

Question Received Wisdom with Negative Examples

It takes negative examples to determine whether an approach is really working. Let’s say we assume that by examining dignity we can determine “the dignity” associated with a factor (as in goodness or loftiness). Later, we run across some charts where that assumption leads us to the wrong conclusions. Then we need to adjust our practice and re-interpret sign-based dignity, even if it runs counter to our assumptions or sources. This is the “art” part of astrology and is necessary for improvement.

Clarify Mixed Indications with Extremes

Mixed indications similarly further our practice. Let’s say dignity is not successfully indicating what we thought it was indicating. Now we need to consider some other factors, such as sect and place position (dark place), as well as the influence of malefic planets. Perhaps we didn’t really consider these factors important before. Now we find we must incorporate them into our practice to fill the gaps. Our astrology improves again.

Let’s say we experiment with sect, place, and malefic planet influence. We find that these often do show hardship or harm associated with an indication. If sign-based dignity is a strong indicator of goodness or loftiness, especially when we are talking about a lot of positive dignity, then we would assume that it could mitigate against any extremes shown by these other indications. If it fails to indicate mitigation against extremes, both against negative extremes, and in the case of negative dignity, against positive extremes, then we must conclude that it either has to do with something other than ideas of “dignity” (i.e. has nothing to do with goodness or loftiness) or that it is an exceedingly weak indication of such as to be almost insignificant.

Dahmer

A Life Undignified

Dahmer was exemplary in how undignified the display of aggression, sexuality, depraved mentality, and fear was throughout his adult life. His first kill occurred in response to a male hitchhiker refusing to have sex with him. Later kills were of men and underage boys he lured into abusive sexual relations and then raped, dismembered, raped while dead, etc. He even ate flesh from many of his victims.

His life was a series of failures. He became an alcoholic in his teenage years and was an outcast with few friends. Discharged from the army due to poor performance, he did not associate with any lofty individuals, worked only menial jobs, and was frequently in trouble with the law. When captured after his killing spree, he was imprisoned, where a fellow inmate ended his miserable life.

A Chart Overflowing with Essential Dignity

He just so happened to have been born with a whopping 4 planets in domicile (Mars, Venus, Mercury, Saturn; i.e. the planets of aggression, sexuality, mentality, and fear). The planets in domicile include the ruler of the Ascendant (Venus) and the almuten of the Ascendant (Saturn). To most traditional astrologers using a dignity pointing system, Dahmer had an extremely dignified Venus (+8), an extremely dignified Mercury (+8), a very dignified Mars (+5), and a very dignified Saturn (+5). The Sun and Moon were peregrine and only Jupiter was negatively dignified. In other words, there is an unusually high amount of planetary dignity in Dahmer’s chart.

Jeffrey Dahmer’s Natal Chart

Ted Turner

Billionaire Philanthropist

For those unfamiliar with Ted Turner, he is a billionaire philanthropist and media tycoon. He inherited his father’s billboard business at age 24 and developed a huge media empire, including CNN. At his worst, he has been known to put his foot in his mouth.

A Detrimental Chart

Poor Ted has 3 planets in detriment, another 1 in fall. Not a single planet in his chart has two forms of minor dignity or one form of major dignity. Turner’s chart is a virtual vacuum of essential dignity.

Ted Turner’s Natal Chart

Dignity and Character

Hellenistic: Ruler of the Ascendant and Mercury

The condition of the ruler of the Ascendant and that of Mercury are typically used as strong indicators of the character and moral disposition (c.f. Masha’alah: On Nativities (Sec. 5); Abu’Ali Al-Khayyat: The Judgment of Nativities (Ch. 5); Ptolemy: Tetrabiblos (Book 3, Ch. 13). Ptolemy also looked at Mercury for the mind/reason (i.e. conscious mind) and the Moon for the senses/irrationality (i.e. subconscious mind).

Medieval: Ruler of the Ascendant or a Generally Prominent Planet

For later astrologers like Bonatti (c.f. Treatise 9, Part 3) the ruler of the Ascendant is typically the most important signifier in this matter. The most common alternative is to look at the strongest planets in the chart for this information, particularly planets in the 1st, 10th, or one of the other angles or “stakes” of the chart (c.f. Abu Bakr: On Nativities (Book 2)).

Dahmer’s Character

If essential dignity is the most important factor, or even one of the major factors, in consideration of the good/bad quality of planetary significations, then Dahmer should be of stellar character and moral disposition. Consider that the ruler of the Ascendant is highly dignified in domicile, the exalted ruler of the Ascendant is highly dignified in domicile, Mercury is highly dignified in domicile, and the most angular planet, Mars, is also highly dignified in domicile.

One could argue that other factors might mitigate. However, if dignity is a significant factor, then dignity itself would mitigate against any extremes indicated by those other factors How could those other factors, typically considered minor relative to dignity, significantly diminish Dahmer’s moral greatness, let alone completely subvert it?

The Message

Get out of the Dignity Trap

If you’re learning, or even more importantly, if you’re practicing traditional astrology, then you owe it to yourself and your clients to get out of the essential dignity trap. Investigate those factors more important to making a planet fortunate or unfortunate in the western tradition.

Look First at Other Strength Factors

Personally, I am against the contrived weighted dignity pointing system accepted as scripture by most traditional astrologers. I find dignity to be a “STRENGTH” consideration of medium to low level importance. It must be considered relative to advancing/retreating, stationing, phasis/combustion/cazimi, place, and regard by lights.

Ignore Dignity as a Beneficence Indicator

I find sign-based dignity to be insignificant in consideration of planetary beneficence/maleficence (and “dignity” in the dictionary sense). In Hellenistic astrological texts, there is a stress on the fundamental nature of the planet, sect, place, and the influence of other planets for analyzing good/bad quality. Sign-based rejoicing conditions are discussed but are less consistently stressed than sect, place, and planetary influence.

I’d rather have a malefic in fall, in sect, in a good place any day over a malefic in exaltation, out of sect, in a bad place. I actually have a malefic that is exalted but out of sect and in a bad place in my own natal chart. Activations of that exalted planet haven’t been so fun.

Parting Notes

In honing the art of astrology, strong minimal pairs we can at least disprove the effectiveness of certain approaches. This minimal pair provides some of the strongest evidence against the use of dignity for analyzing “dignity”.

Sign-based dignity does not confer or impede significant fortune or positivity in natal charts (nor in other charts). If it did then Dahmer would have lived a life surrounded by admirable and lofty circumstances, while Ted Turner saw lows of depravity. The sooner astrologers downgrade essential dignity to a lesser consideration, the sooner they will move away from mere confirmation-bias and toward the art of astrology.

Note: This article was significantly edited and revised in August of 2018. For more analysis of these two charts see the character analysis article and the analysis with twelfth-parts. A deeper exploration of dignity can be found in this article on dignity scoring. For alternative techniques for assessing strength and beneficence please see the series of lessons.

Symmetry and Sympathy

Ancient Antiscia

Regard

Copresence

Meaning of Regard

Regard in Synastry

Other Affinities

Like-Engirding Signs

Relationships from Cardinal Points

Four Symmetries?

Outdated Remnants

1st Century BCE Criticism of Use of Whole Cardinal Sign

Equal Ascensions vs. Equal Power

Hearing and Contra-Antiscia

Commanding-Obeying

Medieval Developments

Interpretation

Equal Power and Antiscia

Seeing-Perceiving with Equal Power

Interpretation

Tracking the Terminological History

Antiscia by Degree

Conclusion

References

Update

Mercury with Super-Dignity

Dignity isn’t Dignified

Mercury in Virgo or Gemini Can Be An Indication of a Small Intellect

Mercury through the Quadruplicities

Mercury in a Cardinal/Moveable Sign (Aries, Cancer, Libra, Capricorn)

Mercury in a Fixed/Solid Sign (Taurus, Leo, Scorpio, Aquarius)

Mercury in a Mutable/Common Sign (Gemini, Virgo, Sagittarius, Pisces)

Not Just About Mercury

The Benefits of Mercury in Detriment or Fall

Traditional Emphasis

Mercury’s Mercurial Enough

Personal Note: Mercury in Fall

Conclusion

Update October 2018

Featured Image

References

If Not Dignity, Then What?

Character Basics

Ascendant Lords, Mercury, and Dominant Planets

Fixed Stars

Lots

Planetary Strength

Vol­ume

Prototypicality

Pertinence

Jeffrey Dahmer: Malefics through the Moon and Venus

Rulers of the 1st

8th House Venus Overcome by Saturn

A Marriage of Saturn and Venus

Malefic Venus, Alcohol, Sex, and Dead Things

Ages of Man and Developmental Venus

Mer­cury

Mutability and Confusion

Out of Sect and Closely Aspected by Mars

Deceitful Intentions

The Dom­i­nant Planet

The Setting Moon

Reflecting the Malefics

Moon-Mars in the House of Partners

The Moon and Mom

Conclusion

Ted Turner: Aggressively Ambitious and Gregarious Mercury

Ruler of the 1st

A Very Benefic Jupiter

A Connected and Choleric Jupiter

The Popular Sibling

The Dominant Planet

Mercury Rising

The Moon

Conclusion

References

Image Attribution

Variations on Sign Sect

Three Types of Sign Sect in Manilius

Fire and Water Signs as Diurnal

Volume

Mercury

The Dominant Planet