Recently, a reader asked about triplicity rulers. She noted that in an article on profession I attributed Venus as a triplicity lord of a Capricorn Ascendant in a night chart. In Chapter 15 of Demetra George’s book “Ancient Astrology” she dealt with triplicity lords. She appears to only consider one triplicity lord for the matters of sign rejoicing and rulership. Namely, she uses the first triplicity lord (that of the sect). Do the other two triplicity lords matter?
Triplicity Review
Triplicity is one of the most misunderstood and neglected types of rulership in traditional astrology. I have written on them in the past, so I don’t want to re-tread too much ground. Let’s briefly recap what triplicity lords signify.
Three Rulers
In the lesson on the signs, I introduced the triplicity lords. Please first familiarize yourself with the triplicity lords by way of that lesson. The triplicity lords are three planets which rule over a given triangle of three signs, or a given element (fire, earth, air, water). There is a day ruler, a night ruler, and a participating ruler.
The ruler of the sect is considered the main and initial influence. The triplicity rulers were often used in timing such that the ruler of sect showed support in the first period. That of the other sect showed support in the second period. Thus, there is an order to the triplicity lords, starting with the lord of sect.
Demetra noted the use of multiple triplicity lords for timing techniques. However, she emphasized only the triplicity lord of sect for assessing planetary condition. In this view, there is a planet that is THE triplicity lord. The other two lords are marginal, only to be used in certain techniques.
Support
Triplicity rulership is indicative of support, particularly reflective of relatives. For instance, a strong triplicity ruler can indicate significant support to what a planet or house indicates, and can make up for its deficiencies. An example might be a wealthy uncle who provides opportunities that one could not create for oneself out of one’s own abilities.
Sect
Triplicity is strongly associated with sect. Sect (day or night) is another significant factor that pertained to a relationship of affinity and support. I have explored the meaning of sign sect and its overlap with triplicity in the article on the sect and sex of the signs. Please refer to that article for information on that relationship. Sect and triplicity are two primary ways in which planets have a sense of kinship with each other and sense of support network in each other’s places.
Wind
As I noted in an early article on the subject, triplicity was originally associated with the directions of winds, rather than of the elements. Demetra, following Robert Schmidt, noted that this sense of triplicity as winds works nicely as a metaphor for support. A planet in its own triplicity has the wind at its back, and triplicity lords are like productive winds helping to move things forward.
One or Three in Hellenistic Literature
So now let’s return to the question of the use of the triplicity lords. These lords were strongly emphasized in the work of Dorotheus and Valens, two pivotal early Hellenistic astrologers. Would these men have considered Venus in Capricorn to be in triplicity by night? Also would they have considered Venus to be a significant triplicity lord (in terms of support) of Capricorn by night? After all, the Moon is the nocturnal lord of Earth by night, and Venus is the diurnal one. Is the diurnal lord significant in a nocturnal chart?
I caution against getting all of one’s ideas about Hellenistic astrology from secondary sources. There are many high quality English translations of Hellenistic texts available. Secondary sources are primarily useful as gateways to aid in approaching primary sources and for critical practical evaluation and comparison. I try to encourage the exploration of primary source material as much as possible. Don’t take my word for it, look at the texts. And that’s what we’ll do now.
Dorotheus of Sidon (1st century CE)
First, I’d like to say that Ben Dykes provided a great introduction to his translation of Dorotheus’s Carmen Astrologicum. This introduction includes a discussion of the meaning of triplicity (beginning at page 42). I highly recommend that one obtains a copy of that translation and reads the introduction. As he noted, triplicity lords in Carmen tend to signify increase/decrease, protection, and assistance.
Order Not Exclusion
“The triplicity of Aries: its lords by day are the Sun, then Jupiter, then Saturn; and by night Jupiter, then the Sun, then Saturn.” (Dorotheus, Book I, Ch. 1, #4, Dykes trans., 2017, p. 61-62)
The way that Dorotheus presented the triplicity lords is significant. Dorotheus did not say that the Sun is the triplicity lord of a fire sign by day, and Jupiter by night. No, he said that by day the lords of that triplicity are the Sun, then Jupiter, then Saturn, and by night they are Jupiter, then the Sun, then Saturn. He did this for each triplicity. This emphasizes that all three are important for either chart sect. Sect only pertains to their order.
More Strong Lords Equals More Strong Support
Dorotheus made it very clear that all three triplicity lords are to be used in the matter of support. This does not just apply to timing. For instance, in the matter of looking at the health of one’s upbringing he examines all three triplicity lords of the Ascendant.
“… you want to examine the first, second, and third lords of the triplicity of the Ascendant: for if you found of them in its own share and a stake (or in what is equivalent to that, of the places in which it becomes stronger), then that will increase him in life, by the permission of God, and protect him.” (Dorotheus, Book I, Ch. 4, #2, Dykes trans., 2017, p. 65)
But let’s be clear, Dorotheus went beyond this. Not only can any one of the three triplicity lords help to support a position, but more strong lords equals more support.
“Now if the three of them were all in strong places, then it is more excellent. And if two of them were in a strong position, then the strength in their indication will be complete, and preferable to that is if the first one of them is in an excellent place.” (Dorotheus, Book I, Ch. 4, #3-4, Dykes trans., 2017, p. 65)
Note that Dorotheus advised that it is most preferable if the first lord is strong. This suggests that this first lord was viewed as a first or preferred line of support.
Summary of Dorotheus on the Triplicity Lords
There are numerous passages in Carmen in which Dorotheus used the lords in this manner. Please see the introductory section by Dykes for a table of the sections in which Dorotheus used the triplicity lords. You will find that the passages above are representative of Dorotheus’s approach to triplicity. Namely, sect orders the lords in terms of first line of support, second, and third. It is not intended to indicate that only one planet is THE triplicity lord while the others are insignificant.
Therefore, here we get to the crux of the matter that so confuses people about triplicity lords. First, all of the triplicity lords rule a sign of that triplicity, by day or night. They are all significant. Second, the sect distinction is to order the lords of the triplicity. This ordering pertains to actual temporal ordering for timing techniques but also a sense of priority or preference. We might consider the first triplicity lord to be the preferred first line of support, wheres the third is the support of last resort.
Vettius Valens (2nd century CE)
Ordering Again
Valens is more ambiguous in his introduction to triplicity (the triangles). He introduced them in Book II, Ch. 1 of his Anthology. Triplicity is explicitly linked to sect in this passage. I have provided extensive quotes from the passage in my lesson on the signs.
He is more ambiguous in that he sometimes says things like “the moon, being near the earth, is allotted the houserulership of Taurus, Virgo, and Capricorn” but also says things like “[f]or day births Venus will lead; the moon will operate second; Mars, third” (Valens, Anthologies, Book II, Ch. 1, Riley trans., 2010, p. 25).
Next the moon, being near the earth, is allotted the houserulership of Taurus, Virgo, and Capricorn, a triangle earthy in nature and the next in order. It has Venus and Mars as members of the same sect […]. Therefore for night births the moon has preeminence; in the second place is Venus; in the third is Mars. For day births Venus will lead; the moon will operate second; Mars, third. (Valens, Anthologies, Book II, Ch. 1, Riley trans., 2010, p. 25)
However, it is clear from Valens’s use of language pertaining to “preeminence” and second and third places, that all three are used. It is the order and relative importance that changes by day and night.
Support from All Three
In the next chapter of Book II, Valens laid out how to use the triplicity lords in delineation. He explicitly looked at all three rulers in much the same fashion as Dorotheus.
“If the sun is found in Taurus, Virgo, or Capricorn (for day births), it will be necessary to investigate first how Venus is configured, second the moon, and third Mars, and to see what stars they have in aspect. In the same way, if the sun is in the next triangle, Gemini, Libra, or Aquarius (for day births), it will be necessary to look at Saturn, then Mercury, then Jupiter. The same for the triangle Cancer, Scorpio, and Pisces: if the sun is there (for day births), it will be necessary to look at Venus, then Mars, then the moon, to see if they are at angles. Having determined all this, then make the prediction.” (Valens, Anthologies, Book II, Ch. 1, Riley trans., 2010, p. 25)
As a Rejoicing Condition
Valens also clarified that a planet is strengthened by being in a sign of its own sect or triangle. Again, this would include Venus in Capricorn in a night chart, for example.
“It is best if the stars of the day sect are found at angles in their own triangles or in operative places; the same is true for the stars of the night sect. If they are in other triangles or in the opposite sect, prosperity will be less and will be subject to anxiety.” (Valens, Anthologies, Book II, Ch. 2, Riley trans., 2010, p. 26)
I explore some of these constant references throughout Valens to sect and triangle as near synonyms in my article on sign sect. The terms are nearly synonymous because a sign of the same sect as a planet is with only a couple exceptions also a sign in which the planet is a triplicity lord. In any case, Valens sees some sort of intrinsic support pertaining to a planet in its own triplicity. This condition is not just applicable if the planet is the first triplicity lord of that triplicity.
Conclusion
As we’ve seen, there were three triplicity lords of every sign in Hellenistic astrology. Sect was used to order them. This ordering pertained to relative importance in terms of support, and in terms of temporal ordering (typically with just the first and second used in that matter as beginning and end). All three triplicity lords were relevant both in the sense of rulership and in terms of evaluating planetary condition. Additionally, a greater number of strong triplicity lords can act to multiply the degree of support shown through triplicity.
Triplicity was of great importance to astrologers like Dorotheus and Valens. It was often emphasized more than domicile rulership. The symobolism of triplicity lords reflects the fact that success and opportunities often pertain more to connections than inherent quality or condition. It’s about who you know.
References
Dorotheus of Sidon, & al-Tabari, U. (2017). Carmen Astrologicum: The ’Umar al-Tabari Translation. (B. N. Dykes, Trans.). Minneapolis, Minn.,: The Cazimi Press.
Featured image is Trinity + Triquetra (Tripod of Life, Borromean rings) Jerusalem by zeevveez from Jerusalem, Israel [CC BY 2.0], via Wikimedia Commons
2017 saw the publication of a new translation of one of the oldest and most important texts from the Hellenistic period of astrology. Carmen Astrologicum (song of astrology) is the name given to the five books of Greek verse written by Dorotheus in the late 1st or early 2nd century CE. This work was arguably the greatest single influence on the practice of medieval astrology. It was translated into Pahlavi (a Persian language) in the 3rd century, and then into Arabic in the 8th century.
A Key Text
I have argued that the five most important “texts” of Hellenistic astrology are those of Dorotheus, Valens, Ptolemy, Firmicus Maternus, and Antiochus (as paraphrased in Porphyry and Rhetorius). The works by Dorotheus and Valens though are particularly pivotal, as both men were early in the tradition and were active astrologers who provided chart examples in their texts. Additionally, many key astrological predictive techniques survived only in those texts. Valens is our only source for a great many predictive techniques. Dorotheus is the source for all later electional astrology and provided the foundation for horary astrology
While the definitions of Antiochus are a pivotal reference work of Hellenistic astrology, it is absent predictive techniques. Firmicus was later in the tradition (4th century). Ptolemy, while influential, sought to reform Hellenistic astrology, so he has at times an altogether different approach to delineation. In conclusion, if you’re going to study just two Hellenistic texts, it should be Dorotheus and Valens (there’s a free English translation of Valens available by retired classics scholar Mark Riley).
Contents
I mentioned that Dorotheus is our source for electional astrology, and in turn laid the foundation for the development of horary astrology. It is Book V of Carmen that pertains to electional and event chart astrology. That work is also referenced in Book III of Hephaistion’s Apotelesmatics. Therefore, those two works (Carmen Book V and Hephaistion Book III) are the two most important foundational works of Hellenistic electional astrology.
The other four books of Carmen pertain to natal astrology. Books I and II are primarily concerned with principles and natal chart delineation, while Books III and IV are primarily concerned with predictive techniques, though there is some overlap. There is a particular emphasis on upbringing, family, eminence, relationships, children, and illness in the delineation material. Predictively, Dorotheus incorporate early primary directions with solar returns, profections, transits, and a little bit of planetary years. Special techniques for eminence and longevity are dealt with at length. Dorotheus was known to make significant use of triplicity lords and the lots in delineation and prediction.
Sources and Translations
The original Greek and Pahlavi versions are lost, so our earliest surviving complete translation is the 8th-century Arabic version. Dorotheus’s work also survives in a number of Hellenistic and medieval sources who quoted and paraphrased him. Most notably, the Hellenistic work Apotelesmatics by Hephaistion of Thebes (5th century), the Greek Excerpts (69 prose summaries of statements by Dorotheus), and the Greek and Latin Fragments.
The 8th-century Arabic translation was by the Persian astrologer Umar al-Tabari. The first English translation of the 8th-century version (from the two surviving manuscripts) was by notable science historian David Pingree, published in 1976.
Issues with the 1976 Translation
The 1976 translation by Pingree is widely available and is the one I have heretofore referred to on this site. However, it has a number of issues. Importantly, it is a translation performed by a non-astrologer. It was also done prior to the translation wave of the last few decades in which many of the doctrines and principles of Hellenistic astrologer were rediscovered.
At times there is a lack of regard for interpretive clarity, creating undue confusion. For instance, Pingree adds text that was not in the original in passages relating to lot calculations. If one were to follow these passages explicitly, it would lead to miscalculation of the lot positions. The translation is also difficult to read, lacks explanatory footnotes, and overestimates the amount of material that was added by later translators.
The Ben Dykes Treatment
Ben Dykes holds a PhD in philosophy and entered the world of translation with a bang in 2007 with his publication of the complete Book of Astronomy by Guido Bonatti. I was a student of Robert Zoller’s natal course on traditional astrology at the time. Zoller drew heavily from Bonatti in his course. At the time, Zoller’s course was the only point of access to the traditional astrology of the High Middle Ages. Zoller’s own translations were limited and at times clumsy. The translation by Ben Dykes was complete, clear, with a brilliant introduction, and extremely helpful explanatory footnotes. Techniques which were lost in vague terminology quickly took form and could be grappled with, tested, and analyzed.
Since that time, every Ben Dykes translation has represented the highest form any astrological text can take in the English language. Dykes knows traditional astrology like no one else. He is well studied in Hellenistic astrology and has translated volumes of medieval Latin and Arabic works. His texts included introductions that discuss the key issues and questions, lay out important points of reference, and grapple with practical considerations. The texts brim with explanatory footnotes that reveal connections to other works, clarify confusing passages, and discuss alternative translations. His translations are the versions that astrologers should dream of having. When he tackles an important work, like Carmen, it is an event to celebrate in the astrological community.
Peeling the Onion
Ben’s works have loosely followed a path in which subsequent translations elucidate mysteries brought forth in earlier ones. For instance, much of Bonatti’s work was based on those of earlier Persian astrologers. How close did Bonatti follow in their footsteps? With Dykes’s translations of their works (Persian Nativities volumes I-III), the rich sources upon which Bonatti relied became laid bare. Now we didn’t need to simply rely on Bonatti, who sometimes got it wrong, but could investigate what his sources had said.
With his current translation of Dorotheus, this process continues. Dorotheus was the central Hellenistic influence upon the Perso-Arabic works that have been the focus of Dykes’ translation efforts over the last decade. Dykes has also translated the key early medieval works in electional astrology and horary astrology. Additionally, Dykes published the first English translation (by Eduardo Gramaglia) of Hephaistion’s Book III. Hephaistion’s Book III is a Hellenistic work on elections which draws heavily on Dorotheus. Now we get to the root, with the clearest and most accurate English translation of Dorotheus to date.
Features of the Dykes Translation
Introduction
This new translation features an enlightening 60 page introduction. In addition to dealing with the typical translation matters of terminology, sources, and editions, this introduction elucidates a number of technical features. It is refreshing to have the most confusing parts of a familiar text demystified. This is something we’ve come to expect from Ben’s translations.
Dykes presents a table of the lots used in the text and discusses issues of calculation and textual interpretation concerning them. He illustrates the charts used in the text with explanations regarding dating and positional errors. Ben thoroughly deals with the matter of triplicity lords in Dorotheus, providing a table of the types of triplicity lords analyzed in the text and delving deeply into the matter of triplicity lord interpretation. He even provides a technique to analyze whether triplicity lords are advancing by primary direction according to the fifteen degree rule given by Dorotheus. Additionally, Dykes tackles the predictive techniques, with a thorough analysis of the full annual predictive system. This material on triplicity lord interpretation, the lots, and the predictive system were the highlights of the introduction for me. It is refreshing to have the most confusing parts of a familiar text demystified in this way.
The introduction also touches on some of the issues raised by Book V. Is this electional astrology? Is it something else? Dorotheus intermingles elections with event (and event-awareness) charts, a form of astrology best characterized as inceptional astrology. This style of inceptional astrology paved the way for the later use of astrology to divine the answers to questions (horary astrology).
Glossary
There is a list of useful terminology in the introduction, but there is additionally a full glossary of the vocabulary of ancient astrology (over 20 pages). The original Greek, Arabic, and/or Latin terms are often included in the entries for reference.
Appendices
The most important appendix is Appendix C, which is The Dorotheus Excerpts. I had not read the Excerpts before and there was a lot of interesting material there. For instance, we find Dorotheus using the Lot of Eros (Love) as it was also described by Valens (Fortune to Spirit from the Ascendant) for delineating friendship, rather than using the hermetic lot given by Paulus Alexandrinus (Spirit to Venus from the Ascendant). I can’t wait to explore this material more deeply.
Appendix B is a valuable reference for electional and event astrology. It’s a table of all the Dorthean inceptional material organized by topic. I hope to deal with some of these topics in my ongoing series on early electional astrology. This table is a time-saving resource for anyone who wants to study the Dorothean approach to a specific type of election.
Appendix A is useful for those familiar with the Pingree text and/or wishing to compare the two translations. It is a list of the corresponding sections between this translation and the one done by Pingree.
Additionally, there is a bibliography and an always useful index.
The Translation
The translation itself is careful and clear. Footnotes are abundant and are varied in type. Some footnotes compare passages with similar ones in later texts. Others clarify more difficult or opaque passages with necessary historical, linguistic, or astrological context. Still others grapple with technical and interpretive matters where one single approach is not clear.
In addition to being a high-quality translation, the text is made clearer through the addition of subheadings where appropriate and the inclusion of numerous charts and figures.
Conclusion
This translation of Carmen by Ben Dykes is the deluxe edition that astrologers have been waiting for. If you’ve tried to study Dorotheus in the past and have been put off by a confusing translation then this is for you. I highly recommend this text. As Dorotheus is arguably the most influential of the Hellenistic astrologers this wonderful treatment of his text is truly worth celebrating!
I recently read a couple of books on Karl Marx. I came away itching to look at his chart. It is vividly reflective of his life. In my own personal opinion, Marx was a great economist who helped to inspire important positive changes in labor conditions and business regulation. Drawing on Hegelian dialectics, while critiquing its spiritual aspects, his “dialectical materialism” helped to expose inherent contradictions in the competitive enterprise. He showed that competition itself can foster economies of scale and mechanisms of cohersion that result in anti-competitive monopolies. However, his analyses are often overshadowed by the abuses of tyrants who misused them (e.g. Stalin).
A Controversial and Paradoxical Character
Marx was often unsure of his own theoretical and pragmatic stances, very frequently reversing positions, sometimes paradoxically. Perhaps this is to be expected of someone whose philosophy was so strongly based in dialectics. He was adamant about philosophy being used to transform the world rather than just to think about it. But for all his urgings to transformation, he was known to advocate revolution and then do an about-face and oppose revolutionary action. Similarly, he was an ardent critic of revolutionaries and “Marxists” in his own day.
He exhibited a rebellious zeal against capitalist powers but was from a wealthy bourgeois background. He recklessly spent his ample allowance given to him from his friend Engels (from Engel’s family industry) sometimes even speculating on the stock market. His wife retained her baroness title and they kept on a housekeeper. While he advocated ardently for the working class, he refused to stoop down to laborious work himself.
In many ways, he was irresponsible. Four of his seven children died in childhood. This was in part from very poor living conditions despite his receiving more than a typical clerk’s salary in regular money from Engels. He also possibly fathered a child with his housekeeper. Additionally, he constantly avoided paying his bills and rent.
All in all, I found him to be a good-humored somewhat selfish, impulsive, and irresponsible person, though one with a strong sense of social justice and a keen mind for abstract economic analysis. His most mature work, taken up late in life, is the three-volume Capital. Capital is also known to be terse and prone to ambiguity.
The Natal Chart of Karl Marx
Let’s analyze Karl Marx’s natal chart. If you are not familiar with the techniques of ancient Hellenistic and Persian astrology, then please check out the free lessons before proceeding.
The Ascendant is the point most symbolic of the individual in the chart and it shifts by an entire zodiacal degree about every 4 minutes of regular clock time so the birth time must be accurate. Thankfully, the birth time of Karl Marx is from his official birth record, so we have good reason to believe it is very accurate (given a Rodden Rating of AA for accuracy on AstroDatabank).
Karl Marx’s Natal Chart
The First House: Aquarius
He was born at night with 23 Aquarius rising. Aquarius is the day house of Saturn, and is a fixed air sign. Fixed signs are known for tenacity/focus/steadfastness. Air signs are associated with the humanities and movement. Mercury, the planet of movement, rationality, and commerce, is the primary triplicity ruler of air signs by night (Marx was born at night). The Ascendant is in the bound of Mars, the planet of aggression and inflammation.
The twelfth-part of the Ascendant is at 6 Scorpio, the night house of Mars. Scorpio is also fixed and a water sign. Water signs are ruled by Mars at night (first triplicity ruler) and that twelfth-part of the Ascendant is also in the bound of Mars. The twelfth-part Ascendant is in the 10th house of the chart, which is that of heights, achievement, authority, and rule.
Karl Marx’s Natal Chart with twelfth-part positions along outer wheel.
Character Analysis in Ancient Astrology
The rulers of the Ascendant and the 1st house inform us of the particular importance of Saturn, Mercury, and Mars in relation to studying Marx. However, the rulers of the 1st house are not the only factors of relevance to the self. Planets in the 1st and those aspecting or “regarding” the 1st, particularly in more influential ways are also very relevant. Additionally, Mercury is relevant because it signifies rationality. Prominent planets are also generally influential, including the Sun and Moon which are naturally prominent. One important distinction often made is that the 1st house has more relevance to the body/temperament, as does the Moon, while the ruler of the 1st house has more relevance to the mind/direction, as does Mercury.
Mercury and Saturn on the Mind
With an air sign rising, Saturn and Mercury will be important by default. They are made even more important here by the fact that Saturn rules the house itself and Mercury, the primary triplicity ruler, is in his own house (Gemini), bound, and triplicity. There is significant reinforcement to Mercury which makes it more prominent. Saturn is lord of the Ascendant and one of its triplicity rulers, though it does not regard the Ascendant. Saturn is also one of the most prominent planets in the chart by advancement.
There are no planets in the 1st house. The Sun, Moon, Venus, and Mercury all regard the 1st house, they do so from an inferior position so I don’t consider the aspectual influence to be particularly pronounced. The Sun and Moon, while prominent, are in the house of family and origins (the 4th), being particularly relevant in relation to the parents, and are in the bound of Mercury further signifying Mercury’s importance in the life. Mercury is also in phasis (crossing under the beams of the Sun within 7 days of birth, another mark of planetary prominence). Mars provides noteworthy indications for the self but these are more covert.
Therefore, an astrological analysis of Karl Marx’s life and character should focus upon Saturn, Mercury, and to a lesser extent Mars. This is in contrast to a focus on his Sun and Moon in Taurus as might be done in a modern analysis. This also fits his life. Saturn is the planet of doubt, loss, fear, constriction, critique, poverty, and imprisonment. Mercury is the planet of commerce, movement, theory, writing, and all forms of rational analysis.
Indications of Atheism
As was noted in my series on the charts of atheists, an identification with air, Saturn, and Mercury is characteristic of a rational worldview doubtful of religion. Marx was irreligious and critical but sympathetic to religion, seeing it as deluded but serving a function for the oppressed. We see many of the typical marks of an atheist chart, with Jupiter weak and afflicted. Jupiter is in the 12th house, in fall, stationing retrograde, and opposed by the malefic Mars (with Mars in “domination” over the 9th).
Saturn Prominent in the House of Capital
Saturn, besides being a key point of identification for Marx, is also one of the “loudest” planets in the chart. It is the planet most advancing, being about 20 degrees from rising. In this sense, Saturn has a sort of general prominence and persistence in the life, shedding something like a dark cloud over it with Saturn’s natural significations of doubt, negativity, death, loss, poverty, and stern cold authoritativeness. Saturn is a complex planet in the chart.
Most noteworthy, Saturn is in the 2nd house of the chart which is that of money matters, directing Marx persistently into this sphere of life. The 2nd house is directly impacted by its occupant Saturn. Some indications of this are poverty, loss of capital, obstructed capital, money worries, and criticism or challenges to wealth and possessions. Marx identifies with being this Saturn in the house of money. He feels a need to consistently challenge and critique those with the means of production. This is one of the most persistent and certain of his identifications, even before his philosophical ideas were well-developed.
The 2nd house itself is buried deep in paradox, akin to his own monetary paradoxes in his life. He was from a wealthy background but chose to live in poverty, while at the same time constantly begging for money from his friend, receiving money in generous amounts, and eschewing his responsibilities with money.
Mutability and Back-and-Forth
The 2nd house is Pisces, a mutable water sign. The water element can connect it with emotional and familial ties. The mutability signifies fluctuations between two poles, such as multiple sources of income. For much of Marx’s life he was receiving income from Engels and from writing articles.
That both Saturn and Mercury are in mutable, or double-bodied, signs, would also signify a certain back-and-forth quality to his manner of thinking. This made him prone to reversals/flip-flops, and would likely be related to the great appeal that dialectical theories held for him.
The Jupiter-Saturn Exchange
The 2nd house, while mainly and most directly impacted by Saturn, is ruled by Jupiter. Saturn is also in the bound of Jupiter and Jupiter closely overcomes Saturn (aspecting within 3 degrees). Jupiter is in a bad place, the 12th house of the “bad spirit” pertaining to enemies and obstacles, and is itself ruled by Saturn. This creates a bit of a bounce back between Saturn (constriction, doubt, poverty) and Jupiter (expansion, wealth, faith). Saturn holds the upper-hand in this strong association and is also the planet Marx identifies with more strongly.
In any case, Jupiter’s role in the 2nd place does add some indication of aid and luck connected with money matters. Jupiter also rules the 11th of friends connecting it with the 2nd place of money. However, the overall sentiment is the sense of wealth going sour. Saturn is out of sect, which tends to increase Saturn’s tendency toward malice. We expect Saturn to have dark significations, including those in relation to money; the doubt is deeper, the negative associations more intense, the difficult events connected with Saturn more painful. Jupiter’s activations provide the more beneficent connections with Saturn which abate the general state of difficulty.
Saturn’s Twelfth-Part in the 8th of Death
The twelfth-part of Saturn, is in the 8th house of death with the twelfth-part of the Moon. The Moon is a significator of physicality and mothering. Saturn’s position in the 8th with the twelfth-part of the Moon emphasizes Saturn’s association with actual deaths, which no doubt had a big impact on Marx.
Mercury Prominent and in the 5th of Works
Mercury in Marx’s chart is in the 5th house which is the place associated with pleasures, performance, and children. Mercury’s connections with the 5th and the 1st pertain to writing, oration, or analysis as a pleasurable pursuit or “art”. Mercury in its own sign, bound, and triplicity (an air sign). Marx has an identification with Mercury, indicating cleverness, intellectuality, and a bit of the trickster or even con man. Mercury’s quick and elusive nature is very much ramped up. You would expect a Mercury that will do anything to avoid being too narrowly defined or pinpointed.
Note that Mercury in Gemini was not considered good for the intellect by some ancient astrologers, as it is a wandering mind and prone to unpredictability and anger. It is true that Marx was a middling student, unpredictable, provocative, frequently in trouble, flip-flopping, and prone to misinterpretation. However, the identification with Mercury and its prominence show an overall preoccupation with the world of thought, ideas, and communications.
Mercury and Children
The 5th house is also showing the prominence of children. Mercury indicates a playful relationship and one inspiring intellectualism. Mercury is a duplicitous planet, and is here in a duplicitous sign, which can signify many children. It also pertains to the possible fathering of a child with his housekeeper (two women). However, this is contrasted by the relationship indications in his chart show steadfast focus on one partner, with Venus, the 7th, the Moon, and all their rulers in fixed signs. Mercury is rather neutral but the 5th house is also dominated by the out of sect Saturn. This is one of the important connections between children and death that is in the chart.
Fiery Mars in the House of Labor
Mars when identified with shows a certain domineering competitiveness and desire to get rowdy and stir up trouble. Marx was an avid drinker and smoker from his teenage years. He was frequently in trouble with the law, to a notorious degree. Additionally, the twelfth-part of his Mars is in the 2nd house. This can show a desire to irk those with money and to damage others’ property. He was known to do these things in this life. Mars is in sect so some of its inflammatory tendencies are tempered and can be channeled productively.
Mars is located a bad place, the 6th house of illness and labor. This place is ruled by the Moon (physicality). So there is an indication of bothersome difficulties with accidents and disease, particularly of an inflammatory nature. Its position in the 6th and his identification with it also pertains to his identification with labor. The 6th is traditionally a house of servants. Workers are the servants of the industrial infrastructure. Its location in the bound of Jupiter and its domination (superior square) of the 9th house is another indication of dislike of religion.
Image attribution:
The featured image of Karl Marx is in the public domain.
So far we’ve looked at the origins of astrology, the meanings of the planets, planetary loudness, and general planetary prominence. A discussion of the signs of the zodiac, which figure so prominently in popular astrology, has been put off until this point. This is because the significations of the planets are more central to work in ancient astrology than those of the signs of the zodiac. However, the signs of the zodiac are very important in their own right, so let’s take a look.
An Examination of the Most Important Facets of the Zodiac
We’ll look at the key features of the signs, as well as how they relate to the fixed stars (sidereal) and the seasons (tropical). I show that the most commonly used features of the signs stem from the tropical (seasonal) cycle, while the sidereal (fixed stars) features play a comparatively minor role. Additionally, we will explore the 4 signs in every chart that refer to prominent personal matters (the “stakes”).
Moving Beyond Signs in Popular Astrology
Nearly every test of astrology by the scientific community has been a test of Sun-sign astrology and Sun-sign-based newspaper horoscopes. It is ironic that the newspaper blurbs are called “horoscopes”, as the term “horoscope” (from horoskopos) initially referred to the hour-marker (rising sign). The rising sign is quick to change, being a different sign about every two hours. Contrast this with the Sun-sign which changes once a month.
In ancient astrology, the most important sign is this fast moving rising sign, rather than the slow-to-change Sun sign.
And so, the domicile occupying the rising [place] is called the horoscope; the effect of this [is] over the body and life of a man itself, and all his undertakings. (Abu Ma’shar, The Abbreviation of the Introduction to Astrology, Book I, 109, Dykes trans., 2010, p. 71)
The Rising Sign Depends on Location, Hour, and Date
In Hellenistic astrology, the rising sign is the symbol of the individual. The rising sign is based on the primary motion of the Earth, its rotation. The eastern horizon moves through all 12 signs in 24 hours (about one sign every two hours). In other words, in ancient astrology, the personal symbol is a factor of the location, time of day, and time of year of the birth.
Sun-signs are a factor which applies to everyone born in a given month-long period, no matter the location of the birth. By contrast, you can have a completely different rising sign from someone born at the same time as you in a different part of the country or someone born at the same time of day at a different time of year. Similarly, it can be different from someone born in the same hospital a few minutes later (if you were born near the end of the sign).
I the Ascendant, life, steering-oar, body, breath. (Valens, Anthologies, Book IV, Ch. 12, The Names of the Twelve Places, Riley trans., 2010, p. 80)
Signs Contain Micro-Signs
Nearly all Hellenistic astrologers also utilized the twelfth-parts. These are twelfths of the sign that project into other signs. In this division of the zodiac, the first 2.5 degrees of each sign corresponds to the sign itself, while the next corresponds to the next sign, and so forth. These twelfth-parts are neglected today but they are a feature of the zodiac that is almost old as the zodiac itself. The twelfth-parts date back to at least the 5th century BCE. See my introductory article on the twelfth-parts for more.
The twelfth-part of the rising sign (Ascendant) changes about every 10 minutes of clock time. Someone born at 10 am may have Taurus of Sagittarius rising (i.e the Taurus micro-sign in Sagittarius) while someone born at 10:10 am may have Gemini of Sagittarius rising. The twelfth-parts are one of the most important divisions of the zodiac and they apply to the zodiac as a whole. Not only the rising sign has a micro-sign, but also the signs of the Sun, Moon, and all other chart factors. The twelfth-parts bring in a degree of complexity and nuance that is lacking in popular astrology.
Twelfth-Parts of Aries
Faster Factors are More Personal Factors
The Sun was not symbolic of the personal ego or personality center in ancient astrology. Rather, as discussed in the first lesson, the Sun symbolizes power, popularity, brilliance, and the father. In fact, in many ancient astrologers’ techniques for personality delineation, the Sun plays a minor role or is absent altogether. The faster moving Ascendant, Moon, and Mercury played a greater role. For instance, check out Ptolemy’s instructions for examining “the quality of the soul“.
In a chart, we can see how the Ascendant (rising sign), symbolic of the person, interacts with the Sun, symbolic of power, honors, and brilliance. The Sun does not need to symbolize the person or their ego.
In a nativity the all-seeing sun, nature’s fire and intellectual light, the organ of mental perception, indicates kingship, rule, intellect, intelligence, beauty, motion, loftiness of fortune, the ordinance of the gods, judgement, public reputation, action, authority over the masses, the father, the master, friendship, noble personages, honors consisting of pictures, statues, and garlands, high priesthoods, one’s country other places. (Valens, Anthologies, Book I, Ch. 1, Riley trans., 2010, p. 1)
Signs are Not Constellations
The 13 Signs of the Zodiac?
You may recall sensational news stories about a 13th sign of the zodiac. Often these stories would be accompanied by click-bait headlines declaring that “you have a new Sun sign”. These stories were based on the work of an astronomer who was trying to draw some criticism of astrology for its supposed lack of logic. The idea was that there are 13 constellations which fall on the ecliptic. Recall that the ecliptic is the path of the Earth around the Sun, or from the vantage point of the Earth, it is the path of the Sun around the Earth.
By this astronomer’s logic, since the Sun now passes through 13 constellations, not 12 as in ancient times, there are now 13 signs of the zodiac. However, he made the mistake of confusing constellations for signs of the zodiac. His mistake has fostered widespread ignorance regarding the difference between a sign and a constellation. As of this writing, even the Wikipedia entry for the constellation Ophiucus, the so-called 13th sign, now addresses the difference.
Constellations are Groups of Stars, Signs are Mathematical Divisions of the Sky
Constellations are special groupings of stars. They have been used in astrology for many thousands of years. They are much older than the signs. The twelve zodiacal constellations have varying dates of origin, with Taurus going back as far as the bronze age (4,000 BCE). The twelve constellations on the ecliptic were not regularized into “signs” until about 600 BCE (by the Babylonians).
Signs, unlike constellations, are all equal in size, at exactly 30 degrees each. Constellations dramatically vary in size and traditionally lack clear boundaries. The signs are mathematical divisions of the sky into a coordinate system to precisely measure the travel of the planets along the path of the ecliptic. Not long after the signs were introduced, the concept of divisions of each sign into twelve micro-signs was also introduced. Both signs and twelfth-parts are mathematical in nature and not to be confused with the constellations with which they share names.
Stars and Constellations in Ancient Astrology
Stars and constellations were also used in ancient astrology. Some astrologers, such as Manilius and Ptolemy, extensively used the constellations and the stars within them. Sometimes they even used extra-zodiacal constellations (like Ophiucus) to provide additional significations. But these stars and constellations indicate separately from the significations of the signs of the zodiac.
Signs as Feature Bundles
Importance of Equinoxes and Solstices
In the discussion of planetary advancement, we looked at the early importance of planetary alignments at a location among ancient cultures. Those alignments were with the local horizon (Ascendant/Descendant) or meridian (MC/IC). The most important of such alignments were typically those on the days of the solstices and (approximate) equinoxes. Equinoxes and solstices are important points in the Sun-Earth cycle and also mark seasonal transitions in the year.
Most importantly, the equinoxes mark the intersection of the ecliptic (path of the Sun and classical planets) and the equator (rotational path of the Earth), while the solstices mark the maximum deviation of those paths. In other words, the equinox points are the intersections between the road traveled by the planets (ecliptic) and the road traveled by the Earth (equator), so they are of central importance in traditional geocentric astrology.
Equinox means Equal Daylight and Dark
The equinoxes are the times when the day and the night are of equal length. Day being sunrise to sunset and night being sunset to sunrise. At least this is ideally the case. In actuality, due to refraction and landscape variation, the day and night are usually of slightly different length on the equinoxes. Less controversially, the solstices are the times of the longest day or the shortest day (longest night), as well as the points of sunrise and sunset on the local horizon appeared to stop and change directions. Therefore, the solstice dates could be precisely found by people even many tens of thousands of years ago. The change in the length of day and of daylight is due to the extent to which the northern hemisphere of the Earth is inclined toward or away from the Sun.
The point where the Sun travels farthest north (geocentrically) is the summer solstice. From a modern Sun-centered perspective, it is at that point when the northern half of the Earth is furthest tilted toward the Sun. The point where the Sun travels farthest south is the winter solstice. At that point the northern half of the Earth is tilted furthest away from the Sun.
When the Sun crosses the equator toward the north it is spring equinox. From a Sun-centered perspective, it is after that point that the northern hemisphere will begin to tilt toward the Sun. The Sun crossing the equator toward the south is autumnal equinox. It is after that point that the north begins to tilt away from the Sun.
Two signs are called equinoctial, the one which is first from the spring equinox, Aries, and the one which begins with the autumnal equinox, Libra; and they too again are named from what happens there, because when the sun is at the beginning of these signs he makes the nights exactly equal to the days. (Ptolemy, Tetrabiblos, Robbins trans., 1940, I.11, cam. p. 67)
Beginning in Spring
Hellenistic astrology began in the last couple centuries before the start of the first millennium. At that time, the signs of the zodiac where loosely situated over the constellations from which they are named. However, the zodiac, unlike the constellations, had a starting point. The starting point was the beginning of the sign of Aries, which is the spring equinox.
The zodiac is essentially a circle with no beginning or end, but the sign of Aries is considered to kick things off as it signals the transition to spring in the northern hemisphere.
For this reason, although there is no natural beginning of the zodiac, since it is a circle, they assume that the sign which begins with the vernal equinox, that of Aries, is the starting-point of them all, making the excessive moisture of the spring the first part of the zodiac as though it were a living creature, and taking next in order the remaining seasons, because in all creatures the earliest ages, like the spring, have a larger share of moisture and are tender and still delicate. (Ptolemy, Tetrabiblos, Robbins trans., 1940, I.10, cam. p. 61)
Northern Hemisphere Orientation
Horoscopic astrology has a bias for understanding the signs in terms of the northern hemisphere due to originating in that hemisphere. Some find this bias disquieting. However, the northern hemisphere is the dominant hemisphere when it comes to human affairs. The northern hemisphere accounts for more than two-thirds of the habitable land on earth. Additionally, about 90% of humans on Earth live in the northern hemisphere.
More importantly, the association of the sign qualities, both seasonal and constellational, in the early Hellenistic period when this system came about is a foundational moment for this system. The sign associations which often derived from circumstances that held in the particularly era and place of the birth of Hellenistic astrology, nevertheless hold for Hellenistic astrology in our era, despite the shifting of the constellations and the different seasons experienced at different latitudes including south of the equator.
Decomposing Signs into Features
The signs of the zodiac take on their astrological significance by way of a conglomeration of various features. Some of these features are based upon the yearly solar cycle, reflecting the light, seasons, and calendrical year. In fact, the most important features used in Hellenistic and Persian astrology are based on this yearly solar cycle. Other features are based upon the images of the constellations, their associations, and the significations of the stars.
Precession
In the centuries that followed the advent of Hellenistic astrology, it migrated to India, where it transformed the astral lore of the subcontinent (see Yavanajataka). However, the relationship between the seasons and the stars changes over the centuries. Due to what’s called the precession of the equinoxes, the equinoxes slowly move backward across the backdrop of the constellations. They do this at the rate of about 1 degree every 72 years. Therefore, in astrology, it becomes necessary to choose whether the features of the constellations or the seasons are key to the nature of the signs.
Two Zodiacs: Which do you choose?
The famous natural philosopher and Hellenistic astrologer, Claudius Ptolemy, of the second century CE, asserted that the signs of the zodiac should be defined by the equinoxes and solstices. In this way, the signs always correspond to the same seasonal light/dark relationship. This is now known as the Tropical Zodiac.
The tropical zodiac was used by Greek astronomers pretty much as soon as the zodiac entered Greece from Babylon in the 5th century BCE. Earlier in that same century comes our earliest evidence of the Babylonian regular twelve sign zodiac of 30 degrees per sign.
From the Babylonian
The Babylonian regular zodiac was derived from the application of the Babylonian ideal soli-lunar calendar. A lunar month is about 30 days (closer to 29.5), and there are 12 lunar months in a year, yielding a 360 day ideal year. The vernal equinox occurred during the first month of the Babylonian calendar. The Babylonians traditionally used 17-18 zodiacal constellations. In an attempt to correlate the constellations with an ideal calendar of 12 months of 30 days, they first equated groups of constellations with months. This led to a division of the zodiac into 12 regular 30 degree sections, roughly correlated with both the calendar and the unequal constellations (which greatly varied in size). The zodiac started with the constellation in which the equinox occurred (the hired man, which equates to our Aries). However, the Babylonians started the zodiac 8 (System B) and 10 (System A) degrees back from the vernal equinox, where the equinox was supposed to fall in the first month.
The Babylonian zodiac was intended to be both tropical and sidereal. However, the Babylonians did not know about precession. Additionally, accurate calculation of the equinox required a more sophisticated geometrical astronomy than the Babylonians possessed. The Babylonians had studied planetary periods relative to each other (synodic) and to the stars (sidereal), so their mathematical astronomy upon which their tables were based resulted in sidereal positions. By contrast, over time their calculation of the equinox was off (equinox was no longer at 8 degree sidereal Aries).
Tropical
The ancient Greek astronomers were geometrically oriented. They could calculate a precise equinox. Many notable Greek astronomers and astrologers placed the start of the zodiac at the equinox as soon as the zodiac entered Greece. Initially they did so for reasons independent of precession, namely that it made more sense to them to start the zodiac right at an important juncture in the relationship between Earth and sky, rather than 8 degrees from it. The tropical zodiac became the dominant zodiac of sophisticated Greek astronomy. The Antikythera Mechanism (2nd or 1st century BCE), is the first mechanical computer and is believed to have been used for astrology. It was based on sophisticated Greek geometrical astronomy, including tropical zodiac calculations.
The work of Hipparchus on precession was not widely known until some time after Ptolemy (2nd century CE) popularized it. Many early Hellenistic astrologers (most notably Thrasyllus and Vettius Valens) show evidence of having believed the equinox was at 8 degrees Aries. They did so at a time when the zodiacs had shifted so much that the tropical and sidereal zodiacs were nearly aligned. In other words, they erroneously believed the vernal equinox was at 8 degrees Aries at a time when the equinox was around 1-3 degrees of sidereal Aries. We do know that Valens used updated sidereal tables for his positional calculations, so this is further evidence for the lack of knowledge of precession. In other words, many early Hellenistic astrologers, like the Babylonians, thought their zodiac was fixed both tropically and sidereally. Their tables derived from the sidereal periods which were easier to come by and didn’t depend on sophisticated Greek geometry. For more details on these matters and the history of the zodiac, please see the article “Why Use the Tropical Zodiac?“.
East and West Diverge
Following Hipparchus’ discovery of precession (2nd century BCE) and Ptolemy’s advocacy of the tropical zodiac (Almagest; 2nd century CE) on the basis of precession, western astrologers adopted the old Greek standard of starting the zodiac at the vernal equinox. By and large astrologers no longer poorly imitated the original Babylonian zodiac or asserted the equinox was at 8 Aries. Neither did they use a sidereal zodiac marked by way of a reference star.
By contrast, in India, the trend of defining the zodiac by way of a reference star prevailed. Today, it is usually Spica which marks the beginning of Libra. This Sidereal Zodiac ensures that the signs always loosely overlay the constellations for which they are named.
Today, the choice of two zodiacs has caused quite a stir. Astrologers in the west often choose the Tropical Zodiac simply because they are western. Those in India choose the Sidereal Zodiac simply because they are Indian. Arguments made for the Tropical Zodiac typically include the readily apparent effect that the Sun’s passage through the zodiac has on life on Earth as exemplified in the seasons. Arguments made for the Sidereal Zodiac typically include the fact that its signs still loosely overlay the constellations for which the signs are named.
The Origin of Features Matter
My opinion is that the debate is wrongly framed. In ancient astrology, the signs are defined by bundles of various features. One of the most important of these features is the rulership of signs by planets. This feature is almost certainly tropical in origin. By “tropical” I mean it is based on associations with the solar year and the seasons which are functions of the relationship between the eliptic and equator as marked out by the equinoctial and solstitial points.
The Lights (Sun and Moon) are assigned the signs of summer in the northern hemisphere (Cancer for the Moon and Leo for the Sun, approx. June 21st to August 21st). Saturn, the lord of darkness and cold, is assigned to the signs opposite. These are the signs of winter in the northern hemisphere (Capricorn and Aquarius, approx. December 21st to February 20th). These rulerships originated with the signs, not the constellations, and are clearly related to the seasons. Therefore, the planetary rulerships are intimately tied to the tropical zodiac.
A Place for Two Zodiacs?
It is possible that the sidereal zodiac is more appropriate for some purposes in astrology than the tropical zodiac. Since the signs signify in terms of their features it’s instructive for us to divide the features into two types: those derived from the tropical cycle and those derived from the constellations. The tropical zodiac is the appropriate zodiac for the most commonly used significations in ancient Hellenistic and Persian astrology. However, there are important significations which appear to be sidereal in origin.
Perhaps we should use two zodiacs, one for signifying the tropical features and another for signifying the sidereal ones. It is possible, though in practice I use the tropical zodiac for both. Zodiac features are symbolic and the two zodiacs roughly coincided around the birth of Hellenistic astrology. I take the tropical features as more fundamental. They reflect the important role the annual calendar played in their being 12 signs of 30 degrees starting with Aries in the first place. The constellations were fitted to the 12 idealized solar months, rather than the other way around (the Babylonian zodiac was 17-18 constellations). Therefore, I view it as the constellations lending their names and associations to the tropical signs at the birth of the zodiac. But let’s look at the iconic origins of various sign features.
Tropical Sign Features
Domicile and Exaltation Rulerships
As noted, the most important sign feature that is tropical in origin is that of sign rulership. These are rather systematic, with the signs of the Sun and Moon adjacent to each other and marking the peak of summer. The other 5 planets get two signs each straddling those of the Sun and Moon based on planetary speed. By this arrangement, the signs of Saturn are opposite those of the Lights.
In the image below, you can see that the Moon rules Cancer and the Sun rules Leo. Mercury is the fastest of the 5 other planets and it rules Gemini and Virgo. These are the signs on either side of those of the Sun and Moon. Venus is the next fastest and she rules Taurus and Libra, Those are on either side of those of Mercury. Mars rules Aries and Scorpio which are on either side of those of Venus. Jupiter rules Pisces and Sagittarius which are on either side of those of Mars. Saturn, the slowest, rules Aquarius and Capricorn which are on either side of those of Jupiter, and opposite the signs of the Lights.
Signs are the Houses of the Planets
The signs are domiciles of their rulers. Domicile means house. So the signs are the houses which belong to the planets. For example, if someone was born with Cancer rising then they have the Moon’s house rising. Cancer would be considered the 1st House of the chart and the Moon, ruler of Cancer, would be the ruler of this 1st House. The ruler is viewed as the owner and major player in affairs pertaining to the 1st House. Similarly, the next sign to rise, Leo, would be the 2nd House, with its ruler, the Sun, as the ruler of the 2nd House. This continues in the order of the rising of the signs in a chart.
Houses and zones of the stars [are what] they term the 12 twelfths of the zodiac, which they also call signs. Of these, the most northerly and closest to us are given to the luminaries–to the Moon, Cancer; and to the Sun, Leo. And [then] in order to the one nearest them, Mercury, [they give] Gemini and Virgo; after which, to Venus, Taurus and Libra; then, to Mars, Aries and Scorpio; then, to Jupiter, Sagittarius and Pisces; then to Saturn, the one farthest from us, Capricorn and Aquarius. (Porphyry, Holden trans., 2009, Ch. 5, p. 9)
Planetary Houses and Planetary Spheres
Recall from the lesson on the planets that the Moon is the closest to Earth, while Saturn is farthest away. Porphyry’s quote above highlights the fact that the Moon’s house is the one that is the closest to us in the northern hemisphere. It starts with the point where the ecliptic hits its northernmost point. This is the same place where the Sun marks summer solstice. By contrast, the first house of Saturn, Capricorn, starts where the ecliptic is farthest away its southernmost point. Capricorn starts at the position where the Sun marks winter solstice. In this way, the Moon’s house is marked by the closest point and Saturn’s by the point farthest away, mirroring their distance from Earth.
Meaning of Domicile
The planets have a connection with, an influence upon, and a responsibility to their houses. The planets want to be able to see or monitor their houses (this is done by configuration, the topic of the next lesson). When they see their houses they can more directly influence the affairs of their houses. A planet has the most direct influence on the affairs of the house it is in. So a planet in its own house is less dependent on circumstance. It is more independent and unencumbered in its indications. Such a planet will be less dependent upon and influenced by the relationships it has with other planets, for good or ill.
In Lessons 6 and 7, we will learn how to assign responsibility for various topical areas of life to the houses. The rulers of a house, especially the domicile lord, influence the manner in which these topics are indicated to manifest in the life.
Sign Gender
Each sign is either masculine and diurnal or feminine and nocturnal. This distinction is derived from the domiciles of the Sun and Moon. The Moon’s domicile, Cancer, is feminine and nocturnal. The Sun’s domicile, Leo, is masculine and diurnal. The signs then alternate in order as masculine/diurnal and feminine/nocturnal. I’ll just state them as diurnal or nocturnal, but know that diurnal signs were also said to be masculine, and nocturnal ones were said to be feminine. So, the next sign, Virgo, is nocturnal, then Libra is diurnal, Scorpio is nocturnal, Sagittarius is diurnal, Capricorn is nocturnal, Aquarius is diurnal, Pisces is nocturnal, Aries is diurnal, Taurus is nocturnal, and Gemini is diurnal.
Note that air and fire can lighten and rise, as this will help you to remember that Air and Fire signs are diurnal/masculine. Water and earth can darken and sink. Water and Earth signs are nocturnal/feminine. For more on the elements, see the discussion of triplicity below.
There are 12 houses. The Sun has a masculine or diurnal house (Leo) and the Moon has a feminine or nocturnal one (Cancer). What about the other 5 planets and the remaining 10 houses? Each of the 5 non-luminary planets has two houses, a day house (diurnal) and a night house (nocturnal).
Meaning of Sign Gender
Diurnal signs are symbolic of masculine and extroverted or overt traits related to a set of indications. Nocturnal signs are symbolic of feminine and introverted or covert traits related to a set of indications. However, sign gender is only a minor indication of introversion and extroversion.
Modern Sign Associations: Ruler Plus Gender
I bring up the gender of the signs because the modern associations of the signs largely derive from the domicile lord plus the gender of the sign. Although, three signs have some associations which also derive from their modern planetary ruler (Uranus with Aquarius, Neptune with Pisces, Pluto with Scorpio).
Associations such as those of Leo with leadership and confidence (Sun) and Cancer with sentimentality and emotion (Moon) come right from the rulers. Furthermore, compare the playfully clever and curious Gemini of modern descriptions (extroverted Mercury) with the critical and self-deprecating Virgo (introverted Mercury). Taurus is described as slow and sensual (introverted Venus) while Libra is harmonious and indecisive (extroverted Venus). Aries is pioneering and loud (extroverted Mars) while Scorpio is touchy and strategic (introverted Mars). Sagittarius is adventurous and optimistic (extroverted Jupiter) while Pisces is dreamy and mystical (introverted Jupiter). Capricorn is conservative and managerial (introverted Saturn) while Aquarius is independent and stubborn (extroverted Saturn).
A Note on Modern Sign Associations
If you’ve been exposed to a lot of modern astrology, as I have, then the modern associations of the signs, derived from their rulers, will immediately jump out at you. However, I would avoid thinking of the signs this way. Think of the signs instead based on the other features discussed here. The ruler’s influence on the nature of a specific house will vary according to whether it is in the house, configured to the house, and the relationship of the house to other planets. There is more to the signs in any given chart than the ruler and the gender of the house, so please consider all of the sign features explored in this lesson.
Exaltations of the Planets
Each of the planets also has a sign that is said to be its exaltation or kingdom. The motivation for this is not as clear, but appears to also be based on tropical considerations. The exaltations center around the signs of the equinoxes and solstices. For instance, the Sun and Moon are associated with the signs of spring in the exaltations.
The signs in which the planets are exalted. The specific degrees of exaltation were considered to be the most exalted positions.
Exaltations Emphasize the Equinoxes and Solstices
The Sun is exalted in the sign of the spring equinox (Aries). The exaltations of the Moon (Taurus) and Venus (Pisces) straddle that sign. Saturn is exalted in the sign of the autumnal equinox (Libra), which is opposite that of the Sun. Mercury is exalted in a sign that straddles that sign (Virgo). Jupiter is exalted in the sign of the summer solstice (Cancer). Mars is exalted in the sign of the winter solstice (Capricorn).
Therefore, the four slowest planets, Saturn, Jupiter, Mars, and the Sun are all exalted at the four signs that start with the equinoxes and solsitices (Aries, Libra, Cancer, Capricorn). The other three planets are all exalted at signs which straddle one of the equinoctial signs (straddle Aries or Libra).
Additionally, Porphyry noted that the signs of exaltation are in configuration to the domiciles. The diurnal planets (Sun, Jupiter, and Saturn) are exalted in a sign that is trine to one of their houses. The exaltations of the nocturnal planets (Moon, Venus, and Mars) are sextile to one of their domiciles. Configurations are the topic of the next lesson, so don’t worry too much about this at this time.
Meaning of Exaltation
The exaltation is a house where the planet is given more power and freedom to act. The planet is a celebrated guest of honor. The sign opposite a planet’s exaltation was called its fall or descension. The house of its fall was considered a place where a planet is more downtrodden in its significations, like an unwelcome guest. I personally liken the effect to the planet being given aid or freedom to realize its significations (for good or ill). Similarly, the house of a planet’s fall is a house where it is being disadvantaged or restricted (fall).
And the signs opposite the exaltations are their falls, in which they have weaker powers. (Porphyry, Holden trans., 2009, Ch. 6, p. 10)
Exaltation Lords are Rulers Too
The planet who has its exaltation in a house was also considered to be a ruler of the house. An exaltation ruler also has the ability to aid in the managing of the affairs symbolized by the house.
They are said to be co-ruler with each other, whenever it is their domicile or their exaltation. (Porphyry, Holden trans., 2009, Ch. 7, p. 10)
Avoid Detriment and Point Systems
Some astrologers use a similar concept for the signs opposite a planet’s domicile, calling them the “detriment” of the planet. This concept of detriment did not figure into Hellenistic astrology as a distinct or widespread concept. The notable figures of Hellenistic astrology didn’t use detriment and I don’t advise using it either.
Starting in the late medieval period and continuing to this day, many astrologers have assigned point values to the different forms of rulership. This is a practice started by a medieval Persian astrologer, based loosely on a technique by Ptolemy . However, in Ptolemy’s technique he gave each ruler and each aspecting planet one point, rather than having a weighted point system with a stress on sign placement like the medieval system. I find this to be more misleading than useful and I strongly advise against the practice.
Quadruplicity and Stakes
Quadruplicity is a fancy word for a grouping of four signs. This very important concept creates three types of signs. Signs of each type form a cross pattern. These features are tropical in nature, as they divide each season into 3 parts, a beginning, middle, and end, with distinct features.
Cardinal Signs
The cardinal signs are those which start with an equinox or solstice. The cardinal signs are also called the changeable, moveable, tropical, or equinoctial signs. They mark the turning of a new season, and thus a bold step in a new direction. Cardinal signs are associated with frequent change, boldness, and fast initiation. However, they are not associated with depth or staying power. Mercury in a cardinal sign was considered good for oratory ability, as cardinal signs signify quickness and bold projection.
The cardinal signs are as follows: Aries (0 degrees Aries is the point of the spring or vernal equinox); Cancer (0 degrees Cancer is the point of the summer solstice); Libra (0 degrees Libra is the point of the autumnal equinox);Capricorn (0 degrees Capricorn is the point of the winter solstice).
Fixed Signs
Each cardinal sign is followed by a fixed sign. These are also called the solid signs. These are the signs at the heart of the season when things are most stabilized. The fixed signs are associated with steadiness, staying power, slowness, thoroughness, and depth. They are the signs which Dorotheus (1st century CE) recommended emphasizing in choosing times for important endeavors. Dorotheus recommended their use in elections because they signified carrying things to completion and making them last. Mercury in these signs was thought to signify depth in thought and possible writing ability. The fixed signs are Taurus, Leo, Scorpio, and Aquarius.
Mutable Signs
Each fixed sign is then followed by a mutable sign. These are also called the common or twin signs. These signs are said to participate in two seasons. They mix the season that is drawing to a close with the coming season. For this reason, they are dualistic and signify complication, confusion, exchange, and mediation. In electional astrology, they were believed to signify a need for additional conditions to be met (i.e. things getting more complicated) but were helpful in elections where socializing was desired. Mercury in these signs was thought to be a bad indication for intellect by some astrologers. This is because mutable signs are unstable, prone to confusion and frustration. The mutable signs are Gemini, Virgo, Sagittarius, and Pisces.
The Stakes
The signs of the same quadruplicity as the rising sign are known as the stakes, angles, or pivots of the chart. These are the most important houses of the chart, as their topics are the cornerstones of life. “Stakes” is the preferred translation given by Ben Dykes, Ph.D. for “kentra” (spike, prick), the Greek term for these places. These places operate to fix the sky (signs) to a location with four corners like stakes are used to fasten a tent.
Four Key Topics
The stakes of a birth chart are those houses which form a cross with the rising sign. The rising sign is the 1st House, pertaining to the individual/body. The 10th House, pertaining to the career/attainments is an important stake of the 1st House. The 7th House, opposite the first, pertains to marriage/partners. The last stake is the 4th House, pertaining to family/home. We will return to the assignment of life topics to the houses in Lesson Six.
Stakes of a Chart; Stakes of a Planet
Planets in the stakes of a birth chart have a type of personal prominence. They have a strong influence upon the person, as they are in the house of an important area of life. These houses are also strongly configured to the rising sign (the next lesson explores configurations).
We can also use the term “stake” for any house that forms part of a cross with it. In other words, a sign’s stakes are those signs of the same quadruplicity (cardinal, fixed, mutable). While the stakes of the chart are those signs in the same quadruplicity as the rising sign, the stakes of another house or planet in the chart are those signs of the same quadruplicity as that house or planet. Those stakes are particularly influential upon the house or planet, much like the stakes of the chart are influential in the life of the individual.
Barack Obama’s Chart Stakes and Quadruplicity
Barack Obama has the sign of Aquarius rising, which is a fixed sign. The fixed signs are Aquarius, Scorpio, Leo, and Taurus. Barack has Jupiter in Aquarius, the 1st House. He also has the Sun and Mercury in Leo. Therefore, Jupiter, the Sun, and Mercury are in the stakes of the chart and are directly operative in particularly important areas of life.
Obama has Aquarius rising, which is a diurnal/masculine sign ruled by Saturn. Saturn is in Capricorn which is a cardinal sign. Other cardinal signs include Cancer, Libra, and Aries. Only Venus is also in a cardinal sign, Cancer. Therefore, Venus is the only planet in one of the stakes of Saturn’s position.
Triplicity and Elemental Lords
Triplicity is similar to quadruplicity but signifies groupings of three signs. These are 4 groups of signs that are in triangular relationships to each other (trine each other). Today these 4 groups are identified by the elements: Fire, Earth, Air, and Water.
In early Hellenistic astrology, the triplicities were originally associated with the winds and directions rather than the elements. However, here I will label the triplicities by element as is commonly done. There are three signs in each triplicity or element. Each element has one cardinal sign, one fixed sign, and one mutable sign.
Triplicity is Tropical
Triplicity is of tropical origin as it was originally associated with the directions. The tropical signs are fixed in terms of their direction. In fact, this is built into our concepts of the Tropic of Cancer and the Tropic of Capricorn. The Sun reaches its greatest northern latitude (the Tropic of Cancer) on the summer solstice, which marks the beginning of the sign Cancer. The Sun reaches its greatest southern latitude (the Tropic of Capricorn) on the winter solstice, which marks the beginning of the sign Capricorn. The sidereal signs are not directionally fixed with relation to the Earth, as the direction of a given sign shifts over time due to precession.
Triplicity Rulers
The triangles are also associated with another system of rulership, called the triplicity rulers. Each triangular set of signs has three triplicity rulers. An element is associated with one planetary ruler by day, another by night, and a third which is a lesser participant. The triplicity ruler of the sect of the chart was typically used to signify the primary and initial influence. Triplicity rulers were akin to a support network of friends and family, helping one to achieve what could be impossible on one’s own.
Triplicity and Timing
Triplicity lords were often used to show the timing of greater and lesser support from others in one’s life. This could allow one to look at how some states of affairs (such as a relationship) could change over time. The first triplicity lord (the one of sect) showed the initial support. The ruler of the other sect showed the secondary influence. This secondary influence was usually thought to take over after the minor years of the first lord or the ascensional time of the sign occupied by the first triplicity lord. At least in Medieval astrology, the third lord came to signify the final nature of support, though we don’t see significant evidence of this in the Hellenistic period.
Triplicity as Reinforcement
Additionally, when a planet was in a sign which it ruled by triplicity then it was seen as having some extended support which could make it more prominent or reinforced in its significations. For instance, a planet in triplicity (or house, exaltation, or bound) might be protected from any weakening effect of being under the beams of the Sun.
The Fire Triplicity
The Fire triplicity has Aries as its cardinal sign, Leo as its fixed sign, and Sagittarius as its mutable sign. It is a masculine and diurnal (day) triplicity. Its rulers are the Sun by day and Jupiter by night, with Saturn participating. The Fire triplicity is particularly associated with power and leadership. Fire signs are associated with the east because their cardinal sign Aries is to the right of the northernmost sign, Cancer.
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 […]. Therefore the sun is the lord of this triangle for day births; for night births Jupiter succeeds to the throne; Saturn works with both. (Valens, Anthologies, Book II, Ch. 1, Riley trans., 2010, p. 25)
The Earth Triplicity
The Earth triplicity has Capricorn as its cardinal sign, Taurus as its fixed sign, and Virgo as its mutable sign. It is a feminine and nocturnal (night) triplicity. Its triplicity lords are the Moon by night and Venus by day, with Mars participating. The Earth triplicity is particularly associated with the working of the land. Earth signs are associated with the south because Capricorn marks the winter solstice which is at the southernmost point on the ecliptic.
Next the moon, being near the earth, is allotted the houserulership of Taurus, Virgo, and Capricorn, a triangle earthy in nature and the next in order. It has Venus and Mars as members of the same sect […]. Therefore for night births the moon has preeminence; in the second place is Venus; in the third is Mars. For day births Venus will lead; the moon will operate second; Mars, third. (Valens, Anthologies, Book II, Ch. 1, Riley trans., 2010, p. 25)
The Air Triplicity
The Air triplicity has Libra as its cardinal sign, Aquarius as its fixed sign, and Gemini as its mutable sign. It is a masculine and diurnal (day) triplicity. Its rulers are Saturn by day and Mercury by night, with Jupiter participating. The Air triplicity is particularly associated with culture and movement. Air signs are associated with the west because their cardinal sign, Libra, is right of the southernmost sign, Capricorn.
Next is the airy triangle of Gemini, Libra, and Aquarius. For day births Saturn will rule this; Mercury will operate second; Jupiter, third. For night births Mercury will lead; Saturn will come second; Jupiter, third. (Valens, Anthologies, Book II, Ch. 1, Riley trans., 2010, p. 25)
The Water Triplicity
The Water triplicity has Cancer as its cardinal sign, Scorpio as its fixed sign, and Pisces as its mutable sign. It is a feminine and nocturnal (night) triplicity. Its rulers are Mars by night, and Venus by day, with the Moon participating. The Water triplicity is particularly associated with all things water. Water signs are associated with the north because Cancer marks the summer solstice which is at the northernmost point on the ecliptic.
In the same fashion, next is the moist triangle of Cancer, Scorpio, and Pisces. Mars will have the houserulership for night births; in the second place is Venus; in the third the moon. For day births Venus will lead; after it comes Mars; then the moon. (Valens, Anthologies, Book II, Ch. 1, Riley trans., 2010, p. 25)
An Example with Rulership, Quadruplicity, Stakes, and Triplicity
Bill Clinton’s Natal Chart
Cardinal Stakes with Mars, Venus, and Jupiter Advancing
Bill Clinton has the sign of Libra rising as the 1st House (the self). The stakes of the chart are cardinal, and they are Libra (1st House), Cancer (10th House), Aries (7th House), and Capricorn (4th House). Only Libra is occupied, with Mars, Venus, and Jupiter all in it and advancing. Mars is prominent on the Ascendant.
We expect him to have a very Mars-y life, one that is in a sense quite combative and competitive due to Mars in the 1st and on the Ascendant. Also, we generally expect Mars, Venus, and Jupiter to directly signify in relation to more important matters in the life (stakes). As Venus and Jupiter are benefic, they tend to bring success and fortune circumstances to the significations of Mars. The Ascendant, Mars, Venus, and Jupiter are all ruled by Venus, so we expect the self to be strongly influenced by aesthetics and sexuality, especially with Venus in the actual 1st House.
Cardinal and Air Rising with Venus and Mars Together
Venus and Mars are out of sect, and Mars, as a malefic, signals trouble in relation to Venusian matters (cardinal is bold and impulsive). His initial aspirations to be a professional musician are also very clearly shown by the presence of Venus and her rulership of the 1st. Libra is a cardinal sign, so we expect a bold expressive character. The planets in the 1st House also make their more important expressions in terms of boldness and rapidly sweeping changes in circumstances. The 1st House is an air sign, so we might expect the self and the planets in the 1st to have a strong connection with thought and movement.
Saturn with the Sun and Mercury in Fixed Leo
Clinton was born during the day and Libra is the exaltation of Saturn. Also, Saturn is the triplicity lord of Libra (an all air signs) by day. Therefore, we expect Saturn to have some influence over 1st House matters as well.
Saturn is in Leo, a fixed, fire sign, signifying steadfastness (fixed) and leadership (fire). Saturn is also with the Sun in the same house, and the Sun rules the sign Leo and the fire triplicity by day. Therefore, the solar influence (which is of power, exposure, prominence) is very strong. Saturn is also with Mercury, the planet of intellect. Saturn, Mercury, and the Sun are in a fixed sign, so they signify in a more stable and progressive, less episodic, manner. As they are all with each other they mix their significations of leadership and honors (Sun) with struggle, authority, and discipline (Saturn), as well as communication, commerce, and analysis (Mercury).
Other Tropical Features
Rising Times and Symmetry
There are a great many additional features of signs that are tropical in origin but of less importance. For instance, whether signs were of short or long ascension (i.e. taking more or less than 2 hours to rise) was an important consideration in choosing times for actions according to Dorotheus. Similarly, there are relationships which pertained to signs and degrees mirroring each other (i.e. equidistant) across the points of the equinoxes and solstices (see my article on symmetry).
Northern and Southern Signs
Additionally, the Persians spoke of the southern signs (Libra thru Pisces) as being cold while the northern signs (Aries thru Virgo) were hot. In this case, both the directions and the temperatures are a reference to the tropical cycle.
Seasonal Quarters
The signs were also divided up into seasonal quarters. Spring signs (Aries, Taurus, Gemini) are hot, moist, infant-like, and sanguine. Summer signs (Cancer, Leo, Virgo) are hot, dry, young, and choleric. Autumn signs (Libra, Scorpio, Sagittarius) are cold, dry, middle-aged, and melancholic. Winter signs (Capricorn, Aquarius, Pisces) are cold, moist, elderly, and phlegmatic.
Note on Tropical Features
These other features of the signs are not used as commonly as those cited in the previous section, so we won’t explore them in depth. However, I note them because they figure into some techniques of Hellenistic astrology. Planetary rulership, exaltation rulership, triplicity, quadruplicity, sign gender, ascensional times, sign symmetry, the division into northern and southern signs, and the seasonal quarters all relate to the tropical cycle. Therefore, most of the features of the zodiac that are most important to us in Hellenistic astrological chart work should rely upon the tropical zodiac.
Main Sidereal Features
Image Associations
The Greek word for sign, zoidion, meant image or species. Indeed some of the features of the signs are direct associations with the species of thing that is imaged by the corresponding constellation. For instance, Dorotheus noted that an eclipse in Aries would likely affect sheep, while one in Sagittarius would affect horses, and so forth.
Additionally, there are some sign classifications that pertain to the imaged category or species of the signs. For instance, some signs are four-footed, others lack a voice (because they image animals lacking a voice), and some are rational (because they include an image of a person).
These sign associations are used less often than rulership, quadruplicity, and triplicity, but they are important to some techniques. I believe it is an open question as to whether the sidereal zodiac (or even the constellations themselves) would be a more appropriate zodiac to use for these types of considerations.
Surya surrounded by the signs of the zodiac. Himachal Pradesh Court, India ca. 1830
Star Cluster Delineations
Certain segments and degrees of signs have distinct significations in many Hellenistic texts, based on stars and segments of constellations. Such delineations are prominent in many Hellenistic authors, including Valens, Ptolemy, and Maternus. However, very little has been done to revive the use of such material. This material is truly sidereal in origin. The sidereal zodiac or even the constellations themselves are more appropriate to this type of delineation than the tropical zodiac.
Decans
There is an Egyptian division of the signs into thirds, called the decans. The decans were used for time-keeping in ancient Egypt. As the decans were based on the rising of 36 different star clusters, they are a star-based (sidereal) division.
Lunar Mansions
The nakshatras, a division of the sky into 27-28 lunar mansions, have been used in India since before the arrival of Hellenistic astrology. They are associated with star clusters which the Moon passes through over its 27-28 day monthly cycle. They are probably not appropriate for use with the tropical zodiac. A similar lunar cycle division into 28 mansions also appeared in ancient Chinese astrology. In Arabic medieval astral magic, a 28-mansion division derived from the Indian nakshatras was used.
Celestial map with the signs of the zodiac and the lunar mansions from a 16th-century Turkish manuscript.
Bounds or Terms
There is one last division of the signs which we need to address. It is one which we will be using in future lessons. The bounds or terms are divisions of each sign into 5 segments. Each of the five non-luminary planets rules one of the segments (bounds) in each sign. As each sign is a planet’s house, think of the bounds as five rooms of the house. Each room belongs to a planet (except the Sun and Moon).
The bounds are unequal divisions of the signs. No one knows the rationale behind this division of the zodiac. Some authors (including Ptolemy) proposed multiple systems of dividing the signs into bounds. However, the most widespread and the oldest (see this article on pre-Hellenistic evidence for bounds), are the Egyptian bounds.
In conclusion, both the tropical and the sidereal zodiacs have their own motivations. We are primarily concerned with significations that are tropical in nature. However, the western astrologer may be missing out on a chunk of significations which are sidereal in origin. The sidereal zodiac appears best suited for image associations and delineations of degrees and clusters influenced by stars and constellations. Perhaps one day we will come to find some happy synthesis in the use of both zodiacs for those domains where they are most appropriate. For now, I will stick with the tropical zodiac for use in these lessons.
Homework
You now have many new tools to work with. The rising sign is particularly symbolic of the person, so take a look at the sign of the Ascendant, and that of the Moon, in various charts. Pick apart the possible significations based on the features of the signs. Look at which planets are in the rising sign and which are with the Moon.
Next, take a look at the rulers of the Ascendant. The domicile ruler pertains more to the character and spirit of the person while the Ascendant itself pertains more to the body and temperament. Examine the nature of the rulers and how they are affected by the significations of the sign. How might character and bodily temperament change over the life based on the triplicity lords of the rising sign and those of its ruler?
You also have an additional planetary prominence consideration, that of a planet being in the stakes. Think about how a planet in a stake may impact a person. Even a planet that is not prominent in a general way may have a very strong influence over important matters in the person’s life by virtue of being in a stake. In such cases, you’ll find the influence of the planet more focused in those areas of life, and less pervasive and broad in its significations.
References
Ma’shar, A., & Al-Qabisi. (2010). Introductions to Traditional Astrology. (B. N. Dykes, Trans.). Minneapolis, MN: The Cazimi Press.
Porphyry, & Serapio. (2009). Porphyry the Philosopher. (J. H. Holden, Trans.). Tempe, AZ: American Federation of Astrologers.
Featured image of the Dendera zodiac (cropped)by Louvre Museum [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC BY 3.0 (http://creativecommons.org/licenses/by/3.0)], via Wikimedia Commons
Twelfth-parts of Aries image by groupuscule (Own work) [CC BY-SA 4.0 (https://creativecommons.org/licenses/by-sa/4.0)], via Wikimedia Commons
Domicile rulerhips and Exaltation rulerships images are by Meredith Garstin (Meredith Garstin) [CC BY-SA 3.0 (https://creativecommons.org/licenses/by-sa/3.0) or GFDL (http://www.gnu.org/copyleft/fdl.html)], via Wikimedia Commons
Image of Surya surrounded by the signs of the zodiac is in the public domain.
Celestial map image from the Zubdat-al Tawarikh in the Museum of Turkish and Islamic Arts in Istanbul, dedicated to Sultan Murad III in 1583 (in the public domain).
Are we really in the Age of Aquarius? People in the new age community often say that we are.
The particular system of ages behind these claims defines them according to either the zodiacal constellation or the sidereal zodiac sign through which the point of the vernal equinox passes (more on this below). In this sense the ages proceed backwards through the zodiac by way of precession. This occurs at the rate of a degree approximately every 72 years (a sign about every 2,160 years).
However, by either calculation we’re only about 80-85% of the way through the Age of Pisces. There are hundreds of years to go before we reach the Age of Aquarius. Still, there are many traditional astrological time lord techniques which show us moving into ages of air in other ways. These overlooked methods of dividing time provide some fascinating insight into broad changes in society to the present day and beyond.
Zodiacs
To figure out if we are in the Age of Aquarius, we must understand that there are three different zodiacs. Let’s look at the nature of each of these three types of zodiacs.
Zodiacal Constellations
There are twelve main constellations of stars which lie on the ecliptic (apparent path of the Sun). The twelve main constellations that the Sun passes through each year are the zodiacal constellations. These constellations vary in size and lack any clearly demarcated boundaries.
Note that a small portion of a thirteenth constellation (Ophiuchus) now also crosses the ecliptic though it is not one of the traditional twelve zodiacal constellations that formed the basis of the signs. There is more on this in the lesson on the signs of the zodiac. However, only a few of the constellations are relevant to this discussion.
Sidereal Zodiac
The sidereal zodiac is a division of the ecliptic (apparent path of the Sun) into twelve equal 30 degree segments, called signs. Each sign in the sidereal zodiac roughly overlays the constellation from which it gets its name. However, the sidereal zodiac is not the same as the constellations because unlike the constellations each sidereal sign is exactly 30 degrees in length and the zodiac is fixed in position to some star (such as Spica marking the start of Libra). Disagreement regarding which star is the best reference has led to a variety of minor variations in terms of where to start the sidereal zodiac.
Tropical Zodiac
The tropical zodiac, like the sidereal zodiac, is another regular division of the ecliptic into twelve equal 30 degree signs. However, it is fixed to the Sun-Earth cycle, rather than to a reference star. The tropical zodiac has its origins with the sidereal zodiac. The two were quite closely aligned two thousand years ago during the rise of horoscopic astrology, but the tropical zodiac is fixed to the Sun-Earth or “seasonal”/”light” relationship. In this way 0 Aries (the beginning of the zodiac) is the Northern Hemisphere’s vernal equinox (spring equinox). Each 30 degree segment of space after the point of the spring equinox is another sign.
The vernal equinox is the point where the Sun (from the perspective of the Earth) crosses the Earth’s horizon northward (i.e. the northern hemispher of the Earth starts to become tilted more toward the Sun than the Southern; transitioning the north into spring). The “equi” in equinox stands for equal measures of daylight and darkness (day and night are the same length of time on these days). The vernal equinox is the point at which the daylight will begin to overtake the darkness.
Precession and Current Location of the Vernal Equinox
Due to the Earth’s “wobble”, a phenomena called precession of the equinoxes, the starting point of the vernal equinox (and thus the tropical zodiac) moves in relation to the stars. It slowly shifts backwards relative to the constellations (and thus backwards relative to the entire sidereal zodiac as well).
Vernal Point in the Sidereal Zodiac
The measurement of how far the tropical zodiac has moved backwards relative to the sidereal zodiac is called ayanamsa. It is used in Indian astrology to quickly calculate a start point for the sidereal zodiac. According to the wikipedia article on ayanamsa and current tables of ayanamsas, it is typically assumed to be close to 24 degrees (usually just under 24 degrees).
Therefore, the tropical zodiac is currently 24 degrees back from the start of the sidereal zodiac. The beginning sign of the zodiacs is Aries and the final sign is Pisces, so we are almost 24 degrees backward through the 30 degree Age of Pisces. There are 6 degrees more to go before the vernal equinox enters Aquarius. That implies we are only about 80% of the way there! Currently, the vernal equinox is at about 6 degrees Pisces of the sidereal zodiac. As mentioned above, it takes about 72 years for a degree of difference. This means there are over 400 years before the start of the Aquarius period.
Vernal Point in the Constellations
Similarly, there is at least a few hundred years before the vernal equinox could be said to be within a reasonable boundary of the actual constellation Aquarius. This site (click link) provides more information on its current position relative to the constellations.
Age of Aquarius?
The vernal equinox is hundreds of years away from entering the sign or constellation of Aquarius, so why all the talk of the Age of Aquarius? It seems a little far-fetched to attribute dramatic shifts in global circumstance to the precession into Aquarius when that precession is actually yet to occur for many hundred years.
Some modern astrologers believe that we must be transitioning into a new age because of the vast changes brought about by technology and globalization in the current era. To them, these changes reflect Aquarius as an air sign. Air signs are more associated with mental phenomena and information. Additionally, the modern astrological rulership assigned to Aquarius is to Uranus. Uranus is a planet modern astrologers associate with electricity, originality/invention, and perturbation.
Are these Ages Part of Traditional Astrology?
While we are not yet in the Age of Aquarius, it is noteworthy that it was not custom in ancient astrological practice to define major eras this way, by the sign or constellation of the vernal equinox. Finally, Aquarius was not ruled by Uranus in ancient astrology, but by the dark and malefic planet Saturn. The sign Aquarius, and that of Capricorn, are ruled by Saturn, planet of darkness, and are opposite the signs of the Lights (the Sun and Moon). Therefore, many of the features of the present day do not fit well with traditional conceptions of Aquarius and Saturn.
Each of the 5 classical planets aside from the Lights, including Saturn, rule two signs, one day home and one night home. The system lost its logic and symmetry with the introduction of new rulers of the signs as new planets were discovered. Uranus is not one of the 7 wandering stars, defined as “planets” within astrological science, as it does not appear like a star in the sky (it’s not visible as such to the naked eye). Uranus as the Greek god of the sky, also known as Father Sky, also seemed to have little to do with electricity, revolution, and some of the other associations given to it by modern astrologers. Father Sky, Uranus, should probably be associated instead with astronomy, astrology, the sky, and so forth.
New Agers
I believe the Age of Aquarius concept should be rejected as an astrological explanation of current societal changes. The concern with the Age of Aquarius and a “New Age” in general (the influx of “2012” BS being the latest incarnation), has its roots in 19th century, industrial-age, spiritualist movements, like Theosophy. As the world was being radically transformed by industrialism many believed that some similar type of radical transformation of the human spirit was at hand. This transformation was like a hokey non-“religious” counterpart to the rapture, where either everyone, or just a spiritually select few, would be swept up into a natural spiritual evolution.
The naivete of this spiritual triumphalism mirrored the similarly naive scientific and industrial triumphalism of that age. An overly simplistic and misleading whiggish history was expounded. Whig history sees the past as a linear progressive evolution from a dark ignorant past to an enlightened present and future (for more on whig history see this link). This triumphalist worldview, dismissive of the past and competing worldviews, hangs on in many spiritual, scientific, and technological circles to this day, but is, hopefully, losing credence.
Looking Back with Clearer Eyes
Overcoming such distortions is something of a prerequisite to understanding the past and one’s ancestors. Rejecting a “new age” outlook establishes a respectful openness to the humanity, individuality, and intelligence of those who presided over prior times.
History is not one linear progression to greater evolved states. It involves forward, backward, and tangential movement, not to mention give and take where certain forms of knowledge progress and others atrophy. For instance, the first analog computer, the antikythera mechanism, believed to serve astrological purposes, dates to the 2nd or 3rd centuries BCE. Mechanisms of equal complexity were previously unknown to exist in Europe prior to the 14th century, so it represents an instance of advanced technological achievement which was subsequently lost for a thousand years.
There is an opportunity cost associated with all broad societal movements toward some set of shared goals.
A Couple Techniques for the Ages
There were ancient mundane astrological techniques for characterizing society over large spans of time, like ages. The Persian astrologer Abu Ma’shar discussed some of these which I highly regard for major global cultural shifts. The first of these is the dawr which changes every 360 years. The second is the shift in triplicity of the Great Conjunctions which varies in length but is about every 240 years.
The Dawr
The dawr has both fixed and relative variants. The dawr consists of 360 year periods ruled by a planet and a sign. The planetary rulers proceed in the so-called Chaldean order (Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon, then Saturn again, Jupiter, etc.). The sign rulers proceed in the zodiacal order (Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces, Aries, Taurus, etc.). The fixed dawr was believed to be rooted in the calculation of the date of a great flood, typically associated with the flood in the biblical tale of Noah’s Ark.
Eras of the Fixed Dawr
Here are some of the more contemporary periods of the fixed dawr:
Saturn-Aquarius: -860 to -500
Jupiter-Pisces: -500 to -140
Mars-Aries: -140 to 220
Sun-Taurus: 220 to 580
Venus-Gemini: 580 to 940
Mercury-Cancer: 940 to 1300
Moon-Leo: 1300 to 1660
Saturn-Virgo: 1660 to 2020
Jupiter-Libra: 2020 to 2380
The High Middle Ages: Mercury-Cancer
Notice, for instance, that the period from 940 to 1300 coincided with the High Middle Ages in Europe. The High Middle Ages were a period of particularly strong increase in trade, as well as important translation movements. These translation movements re-exposed Europe to Greek thought (and its Perso-Arabic developments), igniting immense scholarly and scientific activity. This fits well with Mercury, lord of commerce, language, and analysis, as period ruler. It was also a time of population booms and rising ethnocentric nationalism, which fit well with the fertile, familial, sign Cancer.
Renaissance and Age of Exploration: Moon-Leo
1300 to 1660 coincided with the Renaissance and the Age of Discovery/Exploration. The Moon rules bodies of water and all voyages. She is an appropriate ruler for this period of immense transfer of human culture by water. There were also major humanist movements at this time. These movements shifted focus from the recovery and development of natural science toward literature and the arts. This is consistent with the personal and subjective significations of the Moon. The renaissance was also marked by clarity, coupled with a haughty royalty, self-awareness, and self-importance, all consistent with the significations of Leo.
Scientific and Industrial Revoluations: Saturn-Virgo
1660 to 2020, the age we are currently presiding in, saw the birth of industrialism and modern science. The scientific revolution is generally considered to really have come into its own in the last 17th century. This age has involved a literal ravishing transformation of the natural world. With limitation being a chief concern (Occam’s razor) we have seen a very materially productive transformation of science and philosophy. We’ve seen the ascendancy of physicalism, materialism, and a more restrictive scientific method. This is the age of Saturn, planet of land, earthly resources, raw materials, tangibility, restriction/rejection, doubt, solitariness (individualism), and administration. It is also the age of Virgo, Mercury’s earth-sign home, pertaining very strongly to material science and commerce.
What’s Next?: Jupiter-Libra
Within the next decade we will begin a new 360 year age which will run from 2020 to 2380. This age will be ruled over by Jupiter, a planet which signifies friendship, tolerance, fellowship, charity, generosity, openness, spiritual expansiveness, and opportunity. The sign of the age is Libra, an air sign, pertaining to ideas, information, and culture. Libra is ruled by Venus, planet of the arts/aesthetics, love, marriage, and beauty. Libra, the sign of the balance or scales, focuses on themes of social relationships, aesthetic science, and fairness/justice. While Virgo is a mutable sign, signifying complexion and mixture, Libra is a cardinal sign, signifying a bolder and more direct change of direction.
It will be interesting to see how this shift pans out, going from a physicalist bottom-line materialist intellect to a more information-based or mentalist view of reality. Especially as this view will be coupled with a stress on generosity, spirituality, and expansion.
This conjunction of Jupiter and Saturn occurs in the signs of the zodiac in a triangular pattern moving backwards. For instance, a conjunction in Aquarius will normally be followed by a conjunction in Libra, then one in Gemini, then in Aquarius, etc. However, the conjunctions are not spaced exactly 120 degrees apart, so they shift triplicity (element) over time. This shift would occur every 240 years if regular, but varies in reality. After the shift occurs there is often one or two conjunctions at the start of the series that revert back to the previous triplicity/element (see Richard Nolle’s 3000-year table of Jupiter-Saturn conjunctions).
Triplicity Shifts
Here are a few elemental periods from shifts of the triplicity:
1603/04 to 1802: Fire
1802 to 1980/81: Earth
1980/81 to 2159: Air
2159 to 2338: Water
Fire: Age of Enlightenment
The Fire period occurred during the Age of Enlightenment, a period of heated philosophical activity, elite socially-dominant intellectual circles, and of great political importance. This is consistent with the energetic, truth-seeking, and leading or elitist qualities of fire.
Earth: Industrial Revolution
The Earth period, which recently ended, provided strong reinforcement for the significations of the dawr of that time (Saturn and Virgo). It concerned natural resources and skepticism (Saturn) as well as physicalism. Virgo is an earth sign and for the physicalist existence depends upon physicality. This period from the start of the 19th century until nearly the present day, saw an evident focus on earthly resources and the material realm in every sense.
Air: Information Age
Since 1981, and the start of the Air triplicity, we’ve seen a drastic cultural shift. There is now a strong emphasis on abstract information. The personal computer came to ascendancy in the 1980’s, as well as new increasingly information-based (digital) rather than physical-based media. Some of the most profound changes have occurred in terms of communications and social technology. From social media to searching the web for needed information. Pieces of technology continue to lose mass, go wireless, and depend upon transmission of waves through the air. These changes are consistent with a shift to Air, with its significations of abstraction, communication, and social relationships.
Conclusion
There are broad global transitions taking place which are taking us “out of the ground and into the sky”. The Age of Aquarius is an inadequate and naive astrological approach to understanding these changes. The shift of the triplicity from Earth to Air in 1981 set off a number of cultural and philosophical changes. These changes move us away from a material standard and toward an information standard. We are likely to see these changes intensify following the shift of the dawr to an air sign in 2020. There will possibly be a focus on global welfare, as well as a shift in the meaning of “meaning”. Societal goals of spiritual fulfillment and generosity may become more meaningful. The old goals of material acquisition, material standards, and rational certainty are likely to become less and less central.
Featured image:
A portion of a drawing of Surya in his chariot by an unknown Indian artist of the late 19th century.
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.
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.
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