CHAPTER 9 CONFIGURATIONS is it enough to know the special shapes of the signs and the dividual ordinances which the stars impose om men at their th; they also affect our destinies through their agreements ‘each other, for they rgoice in alliances and cooperate with another according to their natures and locations = Manis reh of chart interpretation is known as the doctrine of configurations, ‘commonly referred to in modern astrology as the concept of The primary purpose of configurations is thatthey allow the planets to ips and to interact with each other in diferent ways in the chart. the Aspect Doctrine umber of astrological manuals survive from the Hellenistic tradition, fake for granted thatthe reader is already familiar with a number of nical concepts, and they seldom define their terminology. Thisbecomes, t problematic when dealing with the Hellenistic aspect doctrine, because ‘terms used for differet types of configurations, as well as some of concepts, can be quite complex. in the eaely Hellenistic tradition, an astrologer named Antiochus ok in which he systematically defined! most of the basic technical For this reason, Antiochus is a key source for reconstructing the tic doctrine of configurations, and his work appears to have influenced Astronomia, 2170-2, tars. Goold P 105.a number of later authors, including Porphyry, Firmicus, Hephaestio, and Rheterius, Despite his influence on later authors, Antiochus’ original book of, definitions did not survive into the present day. Instead, we have three different versions of some of Antiochus’ definitions that were either paraphrased, quoted, ‘or adapted to later works. The three surviving works are as follows: 1, ‘Tue Susatany is a Byzantine synopsis of Antiochus’ definitions * “The grammars sometimes uneven, and there are signs that one scribe ‘may have read the text aloud while another wrote the text down and summarized it, resulting in mistakes. The text breaks off prematurely in book wo, but otherwise most ofthe material on the aspect doctrine 2, Porpuyny’s Ivrropuction. Anintroduction to Ptolemy's Tetrabiblos isattributed to the third century Neoplatonic philosopher Porphyry of ‘Tyre. It largely consists of definitions that appear to have been taken verbatim from Antiochus. The text has some interpolated definitions from a later Medieval source, Sabl ibn Bishr, and it also seems to end prematurely. Otherwise it preserves the clearest versions of many of ‘Antiochus’ definitions, Hephaestio of Thebes seems to have taken 2 {ew ofthe definitions that appear in the first book of his Apotelesmatika from Porphyry’s version. 3. Ruetontus’ Compsnprum. In the late Hellenistic tradition, perhaps around the early sixth or seventh century, Rhetorius of Egypt incorporated a number of definitions from Antiochus at the beginning ‘of large compendium of astrological lore that he wrote." He seems to have rewritten many of the definitions, either in order to clarify thee», or in order to bring them in line with contemporary practice, as some technical and conceptual changes had occurred by the late Hellenistic tradition. As a result of these rewrites, Rhetorius’ definitions are 7 Bled in COAG 8, 3, pp. 111-119. For a uamlation sce Schmid, Defintons ent Founditions pp. 43-86. " Etedia CCAG 5,4 pp. 187-228 Most ofthe spect dfntions are tasaedin chi Dejan: and Foundations Foran lteatve talon see Porphyry, ration, 08 Holden. “the Asoc efintions om Rhstovas etd eimai in CCAG 1, pp. 140-164 “his ment of Rhtoria wa cently re-edited with the ation of «new mans tralon in Cable Siachez and Batista Ruiz, "Una parasite Ts Tso ‘ntoss de Atenas: el epitome Ila Fain erica, tradi y ots” Mast ofthe are Cefincons ae transated i Schmit, Defiton and Foundation. Fra fl talons Rhetrn, Compendia rans. Helden. sometimes at variance with the Summary and Porphyry although in soneinstances this may help to clarify the intent of the original text. ng these three later venions of Antiochus’ definitions, one may be reconstruct what the rigial definitions were. As early as 1985, in a fly circulated translation of Rhetorius, Holden suggested comparing these 1a method for determining what Antiochus wrote; Schmidt completed fall attempt ata reconstruction in 2009, Unfortunately, because the nit versions of Antiochus’ definitions often disagree with each other, lead to radically different reconstructions ofthe original doctrines.1n 2010, d with Demetta Geage and Benjamin Dykes on an alternative to reconstruct the aspect definitions of Antiochus in order to see if validate Schonidt’s reconstruction; we came to 2 number of different ons about the original aspect doctrine. This led us to produce an reconstruction ofthe original aspect doctrine, and the presentation of econsruction will form large part ofthe structure ofthis chapter. tion of Witnessing or Testimony atiochus Sunmary and Porphyry, the series of definitions that dea wit configurations starts with the definition of whats called “witnes ony” (cpimarturia).* The full definition from Porphyry describes uration that connect planets together; thir intervals; the nature inship foreach particular configuration; the necessity to see ifthe tions are “complete” “fsished or “perfect” (teleia) by degree and by siga; that each configuration has specific degree intervals; and that, are frequently configured by sia, but “no longer” (ouketi) by degree. is translation ofthis passage by Demetra Georg: call the configurations of the stars towards each other bearing, tness. There are the following figures: the trigon is through five Is], whenever there are three zodiacal signs between the two; the is through four [intervals] whenever there are two zodiacal signs them, the diameteristhrough seven [intervals] whenever thereare in the middle, and the hezagon is through three [intervals), whenever Compendium, tans. Holden, p. x. Schmidt oatines his methodology for the texts and reconstructing the original definitions in Defntions and Foundations, 32 Both were partially following the general outline that ad ust been established gre in 1977 for determining the relationship between the thee ters in his article nd Rhetorios” as, Summary, 6 Porphyry, ordain 8there is one between them. And the trigon is sympathetic and help, anc even ifa destructive star is there, itis less damaging, The tetragon is harsh and unsympathetic and capable of causing pain ifa destructive star is present, The diameters adversarial, but worseifa maleficstaris present, ‘The hexagon is less eficacious It is necessary to consider ifthe figures are perfect by degree and not only by zodiacal sgn. ‘he triangular figure is at en interval of 120 degrees the square at an interval of 90 degrees, the hheragon at an interval of 60 degrees, the diameter at an interval of 180 degrees. Por often [stars] are configured according to zodiacal sign, but no Tonger according to degree.” “This definition presents the broadest statement about configurations possible, and subsequent definitions in the Antiochus Summary and Porphyry add farthernuances and qualifications to the basic concept. Before moving on, itis therefore important to first break down this definition in order to examine the different components atthe core ofthe aspect doctrine. Aspectsas Vision “The first point that is notable about the definition of aspects presented in the Antiochus Summary and Porphyry is the use ofthe term epimarturia to refer to the concept, which means “to bear witness” to something, ‘The related term ‘marture is used frequently in the New ‘Testament where it means “to be a witness “to bear witness” “give evidence,’ or"bear testimony” The Thayer New ‘Testament lexicon defines it as follows: “to be a witness, to bear witness i. to affirm that one has seen or heard or experienced something, or that he knows it because taught by divine revelation or inspiration”* In legal terminology, ‘someone who is giving “witness testimony” has personally witnessed an event andis ble to provide information aboutit. In an astrological context, the use of this term seems to imply thatthe planets have observed something, eitherin the chart with respect to other planets, or perhaps about the native’ life or fate, and sa real of that they can provide testimony about what they have seen. Most of the terminology that i used for aspects in the Hellenistic tradition has visual connotations, and serves to denote the ability or inability of the planets to see each other. Thus, in the texts, aspects are frequently referred (0 with terms like “witnessing” “observing” and “scrutinizing” When the Greek texts ate translated literally it results in sentences like “Zeus witnessing Hermes is favorable for speech and oratory or "Mars scrutinizing Helios harms tbe * Porpiyy, roduc, 8, trans. George, unpublished, modified "thaysy Thayer’ Grose Bgl Lescon of the New Testament. 390 “This is because in the Hellenistic tradition, aspects were conceptualized ‘means by which the planets could see or not se each other. The aspect ne then is partially based on ancient Greek optical theories that have to rays emanating from the eyes, as wellas the need for an affinity between and the observed in order for vision to take place. modem astrology has lost these visual connotations associated pects the English word “aspect” itself comes from the Latin term aspectus, ch means “a seeing, looking a, alook, sight"? Thus the visual connotations of doctrineare still embedded in the modem terminology, despite the fact conceptualization is no longer understood in modern astrology today. eal Theories trie of configurations is rooted in developments that took place inthe tic period in the related fields of optics and geometry. Greck optical often posited that there was a physical connection between the eye ‘observer and that which vas seen through vision. This principle is zed succinctly by the second century physician Galen: ody that is sen does one oftwo things: either it sends something from elfto.us and thereby gives an indication ofits particular character, orif no itself send something, it waits for some sensory power to come fromus.” many different theories about vision existed inthe Greco-Roman period, /Mark Smith has identified three broad categories that most fall into." categories ae a follows: “Inrexaepiare tHeoRtss: both of the above are operative in some "Way, or sometimes neither instead incorporating other factors such as "notions of affinity or sympathy. Shor, A Latin Dictionary, p 173 On the Doctrines of Hippocrates and Plato, 75, trans, deLacy, quoted in Grech Helen Era, ed ivy Masse and Keyser, 202, h "Ptolemy and the Foundationsof Ancient Mathematical Optics? p23Inthe extramissionst theory, a geomettical ray is emitted from the eye. The objects which the rays fall on are sen, while the objects thatthe rays are unable tofallon arenot seen, This was used to explain why we ca'tsee around corners, ‘because the rays that extend from the eye are straight lines. This approach ig outlined concisely by the Greek mathematician Euclid, who in addition tg ‘writing a famous work on geometry, also wrotea workon optics: 1. Letit beassumed that lines extended directly from the eye pass through space of great extent; 2. and that the figure included within our vision-rays isa cone, with its apexin the eye and its base atthe limits of our vision; 3.and that those things upon which the vision-ray fll are seen, and that those things upon which the vision-rays do not fll are not seen.!* Itisnot entirely clear which optical theories the Hellenisticastrologers followed, although they seem to posit some sort of extramissionist theory in which rays, are emitted from the “eyes” ofthe planets and this s part of what allows them ‘to see each other. Porphyry specifically says in chapter nine of his Introduction that every planet emits seven rays, and this seems to be part of the rationale for degree-based aspects. "Additionally, the astrologers seem to have incorporated some Platonic ‘and Stoic optical theories, which held that there needed to be some afiity sympathy between the observer and the observed in order for vision to take ‘lace, and this seems to be the theoretical rationale underlying sign-based aspedts, as we will se later. “The ability of the planets to see each other comes about as a result of specie geometrical alignments that they make with one another as they move into different signs of the zodiac. The technical term that is used to refer to these geometrical relationships between planets is schemiatisms, which means “configuration” “igure” or “formation” Thus, the aspect terminogy sometimes implies visual connotations, and other times geometrical connotations, sine® both were linked through the close relationship between geometry and optics in the Hellenistic period. ‘The Five Configurations “There are five recognized aspects in Hellenistic astrology. From a. practic stancpoint, the Hellenistic astrologers wed both sign-based and degree-based 7 ucla, Opi, definitions 1-3, ranslted in Ieby- Massie and Keyser, Grek Science of Helse Er, p18. sand for tha reason configurations are defined both in terms of intervals ensigns as well as intervals between degrees. pefitstand perhaps original aspectisnown as “copresence”(sumparousia) junction,” which occurs ether when two planets are in the same sign snce) oF when two planets occupy or are cose to occupying the same of the zodiac, or in other words have zero degrees of longitudinal jon between them (conjunction). Originally the conjunction was categorized as an “aspect” or “configuration; and the early astrologers seem to have defined it separately from the four proper ions. This seems to have been because a conjunction is simply the ee of two planets in the same sigo, or in the same degree, and they were conceptualized as “witnessing” or looking at each other, but simply present together. However, bythe later part ofthe Hellenistic authors such as Rhetorius began grouping the conjunction together ‘other configurations, For the sake of simplicity, I wil largely treat the nas a proper aspect here altnough the distinction should be kept in ‘itcomes up frequently in early authors such as Antiochus. other four original configurations are as follows: Hexagon or sextile, which is when planets ae either three signs apart orare separated by 60°, ‘Tetragon or square, which is when the planets are four signs apart or separated by 907. _ Triangle or trine, which is when the planets are five signs apart ot separated by 120° Diameter or opposition, which is when the planets are seven signs apart or separated by 180°. 2 geometric standpoint, the hexagon, tetagon, and tangle tions are one side ofa ryslar polygon that has ben inscribed onthe al circle. That is to say, they represent one side of a complete geometrical sided hexagon 97 sone sdeof four-sided square; sone side ofa three sided tangle. This is why in Greck the terms refer to these aspects literally mean “hexagon, ‘square and “triangle? et for the purpose of this book I will adopt the modem convention of to these aspects as the sextile, square, and trine. configurations are sometimes simply referred to as “Figures” (schema), h primarily refers to the shape of the polygon that each is associated with, nigh Schmid points out that this Greekterm can alsobe used to refer totheFigure 9.1 - Configurations as Polygons attitude or bearing that someone adopts towards another person." This implies thatthe nature of the aspect between planets is partially meant to characterize the attitude that they adopt relative to one another when they are configured, “Thus, the configurations may be conceptualized as defining specific types of stances that the planets adopt relative to each other, and some of these stances are more friendly, while others can be more hostile. Sign-Based Configurations Porphy-y and the Summary define the configurations frst by sign and then by degree and the other Hellenistic astrologers generally appea to have used both sign-based and degreebased aspects in practice. Sign-based aspects occur when Schur, Defirtions and Foundations. 13, —eeneennem ——§ ts are located in signs that are configured acconding to one ofthe recognized tions. Planets configured by ign share a connection due to an affinity en the qualities associated with the signs they are located n.‘That to say, of the rationale underlying sign-based configurations seems tobe that they together signs that share the same gender, quadruplicty, or triplicity ut this afinity they cannot see each other, and thus they cannot relate. This hen connected with some ancient optical theories that were adopted by the nists and the Stoics that posited sympathy or affinity asa requirement for n_For example, the Greek philosopher Theophrastus explains he various opinions concerning sense perception, when regardedbroadly, I into two groups. By some investigators it is ascribed to similarity, ile by others it is ascribed to contrast: Parmenies, Empedokles, and attribute it to similarity; Anaxagoras and Herakletos attribute it contrast. The one party is persuaded by the thought that other things _are, for the most part, best interpreted by similarity; that itis innate to all esto know their kin; and furthermore, that sense perception takes ‘by means ofan effluence, and lke is born toward like!" @ notion that visual perception is dve to likeness or afnty fist appears in of pre-Socratic philosopher Empedocles, who is quoted by Aristotle g: "By earth in us we perceive earth; by waterin us water; by airin us, the airy and consuming fire by fire in us" This concept later played a central ‘the philosopher Plotinus’ theory of vision in the third century CE as hich means that itwas a common notion during both the period in which astrology was developed as well as fr several centuries while it was planets are connected with each other through the affinity ofign-based inthe following ways. Sextile signs share the same gender, masculine or For example, a planet in-Cancer and a planet in Virgo are configured based sextile, because the signs they are in share an afinity by both nine. A planet in Sagitarius anda planet in Aquarius would share a Seems to be part of the implicit premise underlying Ptolemy’ explanation of ons and aversions in Tetrabiblos, 1,14 & 17. Mails makes a similar statement connecting signs rough lilt in Astronomia, 2, 379-388. ts, On the Sens, 1, vansaton fom Irby Masse and Keyser, Grck Scene of Bray. 335. ote in Aristotle, On the Sou, AO4D8-1S, although here 1am using the translation of nen Darigol, A History of Opis 3. tins’ views ate discussed in Elson, Hotimus on Sone Perception, pp 36-61.‘sign-based sextile because both are in masculine signs. Square signs share the same quadruplicity (movable fixed, double-bodied), although their genders ae diferent, which causes some contrast. A planet in Taurus isin a sign-based square configuration with a planet in Leo because both are fixed signs for ‘example. Trine signs share the same gender and elemental triplicity (fire, earth, air, water) For example, aplanetin Cancer isin a sign-based trne aspect with a planet in Scorpio because both ae feminine water signs. Opposing signs share the same quadruplicity and gender, although from a seasonal standpoint they represent apposite ends of the spectrum (spring opposite fll, and summer ‘opposite winter) “This point about the affinity betwoen zodiacal signsis important because it provides the conceptual justification for sign-based aspects, and explains why the Hellenistic astrologers would still conceptualize two planets as potentially ‘being configured by sign even ifthey ae not closely configured by degree. Aversion Planets that are not configured to each other by sign are said to be in “aversion” (apostrophe) and“turmedaway”fromor “unconnected” (asundetas)toeach other, sincethey share none ofthese affinities by sig. Ptolemy calls them “estranged” or “alienated” (apéllotriimenos)" Ths spat of the reason why the concepts ofthe semiseatile and quincuns aspects of moder astrology were never developed in the Hellenistic tradition, because these intervals were characterized by their lack cofaffinity and thus the absence of configuration or aspect, Sometimes aversion can be negative, but other times it can be positive depending on the circumstances. For example, when you are looking at 2 specific planet as signifying atopic, itis generally beter for the benefcs to be ‘configured to that planet, since they can provide help and support. When the ‘benefics are in aversion toa planet they are unable to see it and therefore unable tolend their aid. Conversely with the malefic planets is often beter if they art in aversion to a signiticato, for that way they are unable to obstruct or nega the significations ofthat planet: Iethus depends on context; the key points that aversion denotes a lack of configuration or relationship between two planet. One of the interesting rules to keep in mind as a result ofthis doctrine that each planet is configured to seven other signs at any given time when it {s located in a specifi sign ofthe zodiac, and is simultaneously in aversion © {our other signs. For example, if Mereury is located inthe sign Cancer, then it has asign-based sexile with Taurus and Virgo, a sign-based square with Ari and Libra, atrine with Pisces and Scorpio, and an opposition with Caprico™ ee (7 a ‘Orrostrion Figure 9.2-Sign-Based Configurations and Aversions id be in aversion to Leo, Sagitarius, Aquarius, and Gemini. If Mercury ‘move into Leo then the signsthat itis configured to or in aversion with similarly change as soon as the sign ingress took place, due to different involved in tems ofthe relationship that Leo shares with other signs. cations are blended together in that sign, regardless ofthe distance en them. For example, if Mercury is located inthe sign Canceralong with et Satur, then the two would be considered to be copresent with each ‘even if Mercury is atthe very beginning of the sign, at 1° Cancer, and Mis at the very end of the sign, at 29° Cancer. Copresence is essentially a conjunction,“The analogy is that when two planets are in the same sign iti like they are living in the same house together. When you are living under the same roof as, someone it is difficult to not have an awareness of them and for each to have some influence over the other, even if they are living on different sides of the house. Obviously the relationship would be more intense ifthe two were living right next to each other in the same room, but from a Hellenistic perspective, ‘even presence in the same sign is enough to create a relationship between the two planets, When this occurs the planets are usually interpreted as mixing or blending their signifcations together. For example, Valens delineates Jupiter copresent in the same sign with Mercury as follows: Jupiter and Mercury are good, in harmony, and supervisory. They rmake men who are managers, overseers of affairs, in posts of trust and administration, They make men who are successful as secretaries and accountants and who are respected in education. These are approachable people with many friends, judged worthy of pay and stipends.” Elsewhere, Firmicus mentions that his delineation of the conjunction of Venus and Jupiter is applicable whether they are in the same sign or the same degree: If Jupiter and Venus are positioned together in the same degree or in the same sign, they denote the insignia of honor with the greatest grace ‘of charm, they aso always associate with good and great men in faithful friendships.” Although there is an interpretive distinction between aspects by sign versus those by degree, itis important to understand that the basis of the classical aspectdoctrine rests on the notion thattis the signs ofthe zodiac that provide the basic framework for configurations. Degree-Based Configurations Porphyry and the Antiochus Summary define configurations first by sign and then by degree. Antiochus seems to have made a specific point atthe end of| the original definition about this distinction; he says that planets are “often” (polls) configured by zodiacal sign, but ‘no longer” (ouketi) by degre. Take this simply to refer tothe obvious point that sign based aspects will occur more frequently from a statistical standpoint since the ranges involved in sign-based Valens, Analg y 19: >» Fu, Mathers 6, 23:4, rans. Holden, p. 346 Every Planet Emits Seven Partile Raye are much broader than those covered by degree-based aspects” heat of the degree-based aspect doctrine is concept that Porphyry definition nine of his Intraduction, that each planet emits seven rays of from the degree thatthe planets located into the same degree in seven two sextile rays, two square rays two teine rays, and one opposition planet constantly emits these even “partile” or degree-based rays. So, ale, Mercury at 10° Cancer cass two sextile rays to 10° Taurus and 10° two square rays to 10° Aries and 10° Libra, two trine rays to 10" Pisces P Scorpio, and one oppositior ray to 10° Capricorn ations are said to be “complete” or “perfect” (teleia) when the two ithe exact degree interval associated with the configuration (2g-90" an alternative interpretation se Schmit, Defitions and Foundations, pp. 130-131. analysis of Scunide' argument ee Dykes‘ discussion ofthe term "tertimony" ia Apoilsmatia, 3, trans, Gramagha pp 25-6.for square, 60° fora sextile et.) This is when the visual ray ofthe planet crosses ‘over the body of another planet, and the two planets have the clearest vision of ‘each ther. Thsis definedin chapter ten of Porphyry as"passingby” (parallag). “They callita ‘passing by’ whenever stars pass beyond a configuration by degree ofan equal-sided figure” From a practical standpoint, this means that planets establish arelationship as soon as they move into signs that are configured, but these relationships becomestrongerormoreintense when they arealso closely configured by degree. {In some later Hellenistic astrologers such as Valens, they will often use the more general language of “witnessing” when referring to sign-based configurations, ‘or configurations in general, bt will switch to different terms which convey ‘more intense visual connotations when they are specifically referring to degree ‘based aspects, The most common term that the astrologers will switch to when a degree-based configuration is intended is katoptcud, which according to the SJ lexicon means to “observe closely” “spy out, or “reconnoiter” Schmide translites katopteud as “scrutinize? which I follow.” Underlying this distinction seems to be the notion thatthe visual ray is most acute right atthe very center ‘of where it fll, as tis represents the central point of visual focus where things are the clearest, within the broader context of the planet's overall field of vision, ‘When al ofthis is faken together it seems to imply thatthe primary distinction between sign- and degree-based aspects is one of visual clarity, and having a close degree-based configuration can intensify the strength ofthe relationship, for better or worse Applying versus Separating ‘Whea the two planets are still moving towards an exact degrec-based configuration ora conjunction they are sai to be “applying” (sunaphe), while ‘when they are moving away from an exact configuration or conjunction they ae said to be “separating” or “flowing away” (aporroia) This isthe general ‘usage ofthe term sunaphe, in the sense of applying configurations, as contrasted ‘with separating configurations, However, swnaphé is also used to refertoamor® speciictype of application. Flanets applying to an exact degree-based configuration within three degrees were thought to be in the most intense range of the configuratiom ‘According to the Sionmary and Porphyry, when planets are applying within three degrees through a sextile, square, trine, or opposition it was referred © ® Perphyry,ntraduction, 10, tans. Demetra Georg, unpublished, > Schic and Hand, Projet Hindsight Companion fo the Greek Trac p46. Discussed in Porpiyy Iran LL-13. n “engagement” or “joining” (sunaph), whereas when two planets were ng within three degrees to an exact conjunction it was referred to as an nce” (koléss).* Theuse oftwo separate termshere toreferto the general ofan applying aspect within tree degreesis due to the distinction between junction and the other proper aspects in the early Hellenistic tration, hyry says thatthe Moon is unique in that its range for an engagement or ence is thirteen degrees rather than three, which i the average distance I travel ina twenty-four-hour period. We will return to the concepts of gement and adherence and talk about their practical applications later ‘chapter on bonification and maltreatment, where they become special within the contextof that doctrine. pplanets besides the Moon, an additional range was. sometimes tioned for the conjunction, which was more than three degrees but less ‘fifteen degrees. This range is referred to in the Antiochus Summary as bly” (sunodos).* These ranges, especially the three-degree range for nt, are the closest thatthe Hellenistic astrologers seem to have come ‘something like the modern concept of “orbs” of influence forthe Jt appears that something approaching the modern idea of orbs didn't op until the Medieval period. ‘an interpretive standpoint, applying configurations were thought to powerful than separatingconfigurations forbeter or worse, Wewill ee cially in the context of the bonification and maltreatment conditions. the’ content of inceptional astrology, applying configurations were i to indicate events and circumstances that will develop in the future, separating configurations indicat things that have already occurred in the ® Rhetorius summarizes this principle by saying the separations give judgment on the things that have preceded and been preserved; and the applications give judgment on the things are going to be and those that are hoped for." is because applying aspecis are planetary configurations that are stil ng or moving towards being exact by degree, while separating aspects s Carmen, 8,28 4 Jalon of Laodicea ites Petosii forthe same doctrine in yp. 138: 18-19. us, Compendium, 112, trans. Holden, p 159.from the exact, egree-based alignment. This leadsto the concreteinterpretative principle that the outcome of any inception that is initiated when important planets like the Moon ace applying to benefic planets willbe postive, whereas if the Moon is applying to malefcs the outcome willbe negative.” From the perspective of a contemporary practitioner of astrology, the main thing to understand about the Hellenistic aspect doctrine which sets it apart from the modern approach is that planets begin “aspecting” each other as soon as they move into signs that are configured. ‘The closer that the planets get to an exact, degree-based aspect, the more intense o acute theit relationship becomes. This also applies to transits asa transit begins as soon as the planets become configured by sign, but grows more intense the closer the transiting aspect gets to completion. Applying within three degreesis the most important “or ntense range for degree-based aspects between planets, exceptfor the Moon, which is thirteen degrees. We will see some specific instances ofthis lter in chart examples once all of the basic principles have been outlined. Running in the Void condition thats related to the concept of application appears in the Antiochus ‘Summaryand Porphyry under the definition “runningin the void” (kenodromia): Itis called running in the void whenever the Moon is joined to nothing, neither zodiacally nor by degree, not according to figure nor according to bodily adherence norisitabout to make an engagement orassembly within the nearest thirty degrees. These such natvities are undistinguished and make no progress." ‘Thisisthe origin ofthe modem concept known as “void of course Moon.” The Greckterm here is kenodromia, which is a compound word formed from kenos, ‘which means empty? “fruitless” or "void and dromos, which means” course,” “running,” or a “race” Together it means something like “running in the void” ‘or “running in the emptiness} although the modem phrase “void of course” is accurate as well. “The Antiochus Summary and Porphyry both say that ranning in the void is a conéition in which the Moon does not apply to an exact degree-based aspect either through bodily conjunction or by any other aspect, within the next thirty Laodice summarising Poses in CCAG, 1, p 138: 15-18. | modied. CE Antioch * Jalan ° Porphyry ntraductio, 2, trans. Demet George, unpublshe Swonmary, 1 This is quite diferent from the modern definitions of void of course, range involved is usually narrower, and there is sometimes an added ‘The Hellenistic definition given by Antiochus and Porphyry does not, anything about a sign boundary, but just that the Moon completes no spect within the next thirty degrees, Such a condition is somewhat rare, ghit docs happen from time to time, Benjamin Dykes points out that this and all ofthe planets would have to be in aversion to the frst “house” in ut in order for this condition to bein effect. inot clear why the definition of void of course changed in the later tradition It may have had something to do with the expanded nt of the practice of interrogational astrology in which the idea of ts completing theie aspects before changing signs started to become more ant, as a manner of determining whether the answer to a question was ‘or negative. Along those lines itis important to note that running in dis only defined in terms ofthe Moon here, and the concept generally not seem to have been applied to other planetsin the Hellenistic tradition." an interpretive standpoin:, running in the void was usually viewed as ‘unfavorable indication ina chart in the Hellenistic tradition.* Itis ‘mentioned asa conditionin natal astrology that portendsdificultyin progress in the native’ future, presumably because the Moons inability ature aspects was symbolically thought of as a negative omen for #5 own potential in making accomplishments in their life. This idea of| to accomplish things may be the reason why Porphyry says that h this placement are undistinguished and make no progress. ties of the Configurations tements that Porphyry makes about the qualities of the different in the definition of witnessing are generally consistent with niialy defines vod ofcourse i chapter 39 of his Compendium, but there he specify the degre range involve Later in chapter 112 he defines agai, and this specify the 30-degree range nroductons to TraitonalAstoogy, p14, parison with some ater medval authors ee Dykes Introductions to Tultonal pip. 142-183. only exception to this sa brief statment that Rhetcis makes in Compenduns 12 he says somthing about planets having certain caniguations withthe Sun also| ing adto be oid of cure ahh moo ety eau what beng rare some delineation of nningin the void ia Fils, Mathes 4,8how other astrologers describe those aspects. Generally speaking, the trne and seatile were thought to be easy or positive configurations, while the opposition and square were thought to be challenging or negative. “The trine is usually considered to be the most postive configuration, and Porphyry calls it “sympathetic’ (sumpathés) and “helpful” or “beneficial” (ophelimos). The hexagon o¢ sextle is usually thought to be similar to the trine in being positive, bt it is seen as weaker or less efficacious. For example, after giving delineations for Venus trie Saturn, Valens goes on to say “if these stars are sextile with each other, their effects are the same as those attributed to the trine configuration, but dim and weak”™ Other authors make similar statements for other planets when configured by sestile.” Both the trine and the sextile configurations were thought to be very positive when the planets involved are benefics, whereas malefcs were said to be incapable of doing hatm ‘when configured by trineorsextil.* Porphyry and the Summary refer to the diameter or opposition as “adversarial” (amtizlos), using a word that can also. mean “rivaling” or “controversial” Malefcs are thought to be particulary dificult or damaging ‘when configured to other planets by opposition, while benefics are typically seen as less positive when configured in this way.” Within the context of discussion about synastry, Dorotheus interprets the opposition as indicating estrangement, discord, and hostility. “The square ot tetragon is referred to as “hard” or “harsh” (sklévs) and inharmonious” (asumphones) by Porphyry. Malefics are thought to be particularly dificult when configured by square, while benefics are interpreted as being either somewhat problematic or potentially beneficial under certain circumstances when configured by square. The ambiguity about how to ‘neat benefics that are configured by square arises from the fact that this , and twelfth. Serapio, sp. 226: 20-23, Valens gives asia ranking as Hephacsti forthe fat few places Poin, excepthe says thatthe thin ninth, seventh and fourth places ave all“mdling” 4, 11:49), Dorothens on the other hand twice groups che thi together with the en Carmen 10:28 andy 13:4.Joys of the Planets Fach ofthe planets hasa specific place which is called the place ofits “joy” The joys ofthe planets areas follows: ‘Te Sowhasitsjoyin the ninth ‘Tue Moon has its joy in the third JJuorrr hasts joy inthe eleventh ‘Vewus hasitsjoy inthe ith Marshasitsjoyin the sixth ‘SxTURW has ts joy in the twellth Mercury hasits joy in the fist From an interpretive standpoint, there seems to be a general notion, especially in Valens, thatthe benefics become more benefic in the places of Good Spirit and Good Fortune, while the malefcs become less malefc.™ Conversely the imalefics become more malefic inthe places of Bad Spirit and Bad Fortune, while the benefics become less benefc: In later authors suchas Pauls, planets are interpreted as being wel-stuated when they are located in the specific place associated with their joy, but only they are also otherwise well-situated according to zodiacal sgn and sect as well "The joys are outlined the most clealy in Paulus, Introduction, 245 Olympicdoras, Commentary, 23; Brmicus, Mathes, 2, 1S-195 Rhetorius, Compendiom, 4 Manlius isthe only ancient authoe who describes an alternative scheme forthe joys where Venus rejoices in the cent rather than the Sth place, and Saturn i the fourth rather than the twelth (Astronomia, 2: 918-938), The eet ofthe joys he lists are the same a in other authon. ‘Unfortanatly since Manis’ teat isthe only one which contains ths alternative scheme, ‘te unclear whether his arrangement represents 2 genuine variant tradition, an exror in the {textual tansmision, o a idionyncratic modiiation ofthe standard system that he made ‘om his own, Houlding attempted to defend Manus’ variant as genuine, largely based on is antiquity asa source (The Houses, 3). On the other hand, Schmidt dismissed Manis {reatient ofthe houses at “sketchy” and “aberrant” within the context of the rest ofthe “illest tration, and challenged Houlding argument by citing ‘Thrasylu as being 2 _more lable early source forthe doctrine ofthe places and joys (Faces of Fate p 12611) “Move recently sce the discussion in Greenbaum, The Daimon, pp S758. There she dscusse+ a possible Egyptian precedent for associating Venus with the tenth plac, based on a Demotic text that cals the tent the “house/place ofthe godess although Greenbaum notes tht {Snot dear whether tis refers to Venus or the Moon. Due tothe ambiguity ths connection shouldprobably be treated with ation. Forthe text see Neugebauer, “Demotic Horoscopes* 1p. 117,which alo dscusod in Ros, “A Survey of Demotic Astrological Texts”. 24 Valens, Anthology, 2, chapters 8 and 12. Vane, Anthology, 2, chapters Sand LL » Palas, taduction, 24 Figure 10.5- Joys ofthe Planets Conceptual Construct appear to have acted as a conceptual construct from which a number sportant basic concepts wore derived, similar to the Thema Mundi” pects of the schematic nature of the joys can be seen easily at first ‘example, the diurnal plants all have ther joys in places above the while the nocturnal planetshave their joysbelow the horizon. Mercury, Is neutral with respect to sect, has its joy in the first place, which in the system can be either above or below the horizon. Other traces ofthe ‘ature of the joys are more subtle; the luminaries, for example, are cto the two malefics by dificult aspects, a square, while they are cto both ofthe benefcs by easy aspects, the trine and sextile. ofthis agunent was ist presenta Brana “The Planetary Joysande Origins stig oft Hoses uo Tipe” Mes edn artes ducer Seth Resjain Dykes in April of 201 mach which i presented in wha followsSchmit the joys are actually the triplcity rulers grouped around coc earl Atthetop ofthe ara the Sun 2 pe, the two principal rlers ofthe fie triplicity, located in the angola triad that surrourds the Midheaven. Towards the bottom are the Moon and Venus, the {ovo primary rulers ofthe earth tripicity, which are grouped around the angular triad that is centered on the subterraneous pivot. On the left are Saturn and “Mercury, which are the two rulers of the air tripliity, grouped around the angular triad that is centered on the rising sign. Finally, we find the last planet, Maron ofthe primary rales ofthe wate tpi, over on the right side of 1 chart in the angula triad associated with the setting place. a ctiangaou he section he tipsy res wh ech of thes: four angular triads inthe joys is tha it may have provided the original rationale forthe assignment ofthe four classical elements to the signs ofthe ‘diac, as it seems to be arranged in a way that imitates Aristotle's doctrine of “natunl place” According to Aristotle, each clement has a natural tendency to nove ether upwards or downward, ether towards the center ofthe cosmos or avy from the center ofthe cosmos, with the Earth being a the center.” Fite rises up to the highest region, while earth moves down to the lowest region. ‘sir rises upwards and settles in a postion just below fie, while water sets down and rests on top of earth. The hierarchy of elemental layers according to ‘Aristotle's doctrine of natural place is therefore: Fine AIR Warer EARTH. i were thought £9 “This ordering of the elements in terms of the postions they were tl fold nthe coomor wa ter adopted by the Stic and Hermetic pilosophicl schocls, and 50 it would have been very widespread and familiar during the Hellenistic period. ‘ ‘When viewed in this context, the arrangement of the joys represen ‘depiction of the doctrine of natural place with the planets themselves Fata commaniction mary 2008. Aantal, On Generation and Coorption, 1 a {Forth Sol adoption of th clement erry see the report by Diogenes Lar Live f Eminent Pipers, 7 137 Fortine Hermetic tao, se the sommogon? Corp Hameo 1 wher Sr andl are do move upwards nd waters 8 ‘seman: Copenbaver ermetiy 98) nerprets the langage nts passage Secmucnced by he Sto etme ofthe elements. senting each ofthe four elements in thei proper place in the cosmos. The nets associated with fre are at the very top of the cosmos, clustered the place that is called “Midheaven’ (mesouranémta). The two planets with earth are at the very bottom ofthe cosmos, clustered around the thatiscalled “subterrancous” (iupogcion) The two planets associated with located near the first house, because planets rise over the horizon at the stand then move upwards towards the Midheaven. The placement of planets here cleverly creates situation where aris symbolically pushed ds, towards the clement of fie. Conversely, Mars, the planet associated tenis located near the seventh house, called the “setting” place (dusis), planets in ths sector of the chart set and sink downwards towards the ‘place, The placement ofthe element of water here pushes water ds towards the element of arth. ‘end result is that fre and earth form the upper and lower extremes, air and water have middling positions, but the diurnal rotation pushes towards fire and water downwards towards earth. Thus it perfectly es the doctrine of natural place, with fire, air, water, and earth al in their positions in the cosmos, This then provides a rationale for assigning the four groups of planets to each of the four classical elements, and argue that these associations were then probably imported from the o the zodiacal signs, so thatthe elements that the trplicity rulers were with inthe joys scheme came to be associated with those signs ofthe and th fripliites as well {dea that the joys played a foundational role in informing diferent cts of the early Hellenistic astrological system is probably further afirmed factthat the names of several ofthe places appeat tobe derived from the example, the ninth s called the place of God, and thisisthe place where hisjoy. Opposite the ninthis he thid place, whichis called Goddess, isthe place where the Moon has her joy The two benefc planets, Venus fate associated with the tw good places, which ae the place of Good end the place of Good Spirit, respectively. Conversely, the two malefic /Mars and Satuen, are associated with the two bad places, which are the § of Bad Fortune and Bad Spirt, respectively This connection between es and the joys is confirmed by Firmicus, who says thatthe fith place Good Fortune, because it isthe place of Venus! Similarly, he says place is called Bad Fortune “because it isthe place of Mars” Paulus ly calls the third the “place of the Moon, the fifth “the place of Venus;the sixth the “place of Mars’ and s0 on.‘ This close association between the planets and certain places seems to have resulted inthe significations of some of ‘the places being derived directly from the planetary joys. ‘One final point of interest about the joys relates tothe positon that Mercury cccupies in the scheme relative to the two luminaries. To begin with, it is interesing in and of itself that the joys may be traced back to a text inthe frst century BCE (or slightly earlier) attributed to Hermes Trismegistus, for in the joys scheme we find Mercury or Hermes prominently located in the first place, = According to Hermes acting an intermediary between the upper and lower hemispheres ofthe chart, ofthe signifcations ofthe dadckatropos of Hermes is preserved ina abridge between the celestial and terrestrial realms which are united atthe degree cof Thrasyllus’ Tablet** According to that summacy, the significations of the Ascendant, We have already seen that in the joys, the luminaries are both places are as follows: configured by favorable aspects to the beneficsand ficult aspectsto themalefics, ons for jst the first eight places in zodiacal order stating from ign, which was known either as the oktatropos (‘eight-turning”) or ‘eight-place” system). Schmidt has pointed out that many of the ts ofthe places by astrologers such as Valens appear to represent a pesis of these two earlier systems.” Iwill outline both ofthe early systems jy below, followed by synthesized version from Valens but what about Mercury? If aspect lines are drawn from the two Tominaries in their joys to Mercury inthe frst place, one finds that Mercury is configured to ‘the Sun by atrine, while he is configured to the Moon by sextile. We have notably seen this before in the exaltation scheme, in which Porphyry mentions that al of the diurnal planets are exalted in signs that ae configured by trine to one of their domiciles, while all of the nocturnal plinets are exalted in signs that are configured by sextile to one of their domiciles. Could this be a coincidence? (Oris it evidence of something more deliberate on the part of an early group of founders of Hellenistic astrology? It seems too clean to be an accident. But iit ‘was intentional it ases serious questions about how many major components ‘of the Hellenistic system were created at the same time as part ofa deliberate and labore technical construct sometime around the first century BCE. Significations of the Places ‘The earliest and perhaps original attempt to ascribe signfications to all twelve of Helm, fortune, soul, way oflife,” siblings. hopes/expectations (elpidén). action (praxis), siblings. Foundation ofhappiness, paternal possessions slaves. Good Fortune. Daimonic [Fortune], punishment (poines) injury. death, wife life (262), livelihood (bios). travel living abroad, fortune, velihood (bios), life (282), children, procreation (sporan),* action/occupation (praxis), esteem, authority (archas), ruling (hegemonias). Good Spirit. Bad Spirit, pre-ascension, livelihood (bios), submission of slaves. the pices appeared ina text attributed to Hermes Trismegistus* This syst ‘was known to later authors either asthe dodekatropos, which means “twelve ‘turing or possibly as the dodekatopos, which means “twelve-place” or “twelve- topic” system. The manuscripts are ambiguous about which is the correct title, eae the oktatropas in Valens, Anthology, 9,3: 5. and ether would make sense: The publication of this text was followed by Metis estar another book ascribed to Asclepius that outlined an additional or revised set the okfatpos in the Anicchas Summary, 1, 26 (CAG, 8, 3, 117: 21), * Pals notion 24. Rhetorus makes similar statements in Conspendm, 57 “ As ited by Thanllain the ealy rst century CE in CCAG, 8,3, p. 101: 16-30, ‘= Gtiscalled the didetatopos in Valens, Ahalgy 4, 12:3 and 9,34. Homevey tis called sladekatopos at one point inthe second epitome of Hephaesto,potlesmatia, ed, Pingres 2,p.79-25, ar well atin CCAG, 8p 246:21-22. In one ofthe fragments that Valens quotes comparison withthe Michigae Papyrus, which he interprets to mea “demonic from Nechepto (Athlogy, 7 6: 212) where the places are being discussed he seems to et Schmit, Defritions and Foundations, p. 345 fo 125, {it ss:he turning” (apo), which pebably confirms that didckatropos isthe coerect na sowing” oF conception of children. Following Greenbauin (The Datmon, pp. 140-141), who cites Hiner and li emending aime to daimonian, and then viewing thie word “asa feminine ‘modifying an implied tuchén,” due to a parallel coastrstion withthe fh place of fortune” Alternatively Schmidt shiks that the original word in the text was damon,(One ofthe things that becomes cleat about the Hermes signification is that most of the names that later became associated with the places are already ‘resent, since he calls the frst place the Helm, the fith place Good Fortune, the sixth possibly something similar to Bad Fortune, the eleventh Good Spict, and the twelth Bad Spirit, If s true thatthe names of the places really are derived from the planetary joys, which they seem to be, then this implies that ‘the joys scheme was already in place by the time this text attributed to Hermes ‘as written, This not only makesit the earliest text to implicitly refer to the joys, butts potentially the original text that introduced the scheme to begin with, ‘Since Thrasyllus wrote in the early first century CE, this means that the Hermes ‘ext that he cited for this original set of significations must have been written sometime in the frst century BCE or earlier. {belive that this theory about the Hermes textasthe source ofthe planetary joys scheme can be confirmed by the fact thatthe topic of siblings was evidently ascribed tothe frst place in this test. Later astrologers tended to instead focus on the thied place as signifying siblings most of the time.** However, it makes sense that the Hermes text would propose siblings forthe first place ifthe joys scheme ‘existed and signfications were being derived from it, because Mercury has it joy inthe firs place, and one of Mercury’ general signification i brothers ‘believe this demonstrates thatthe joys scheme had already been introduced by the time of, or perhaps within, the Hermes text itself, and that it was being used ‘asa conceptual construct for determining some ofthe significations ofthe places Significations of the Oktatropos According to Asclepius Sometime around or not long after the Hermes text was written, another influential and early text on the signifiations of the places was writen and attributed to Asclepius. ‘his text only gave a lst of significations for the fist ‘eight places, arranged in zodiacal order starting with the rising sign, which became known as the oktatropos.* Bg lens Anthology, 2,40: 4 Pauls, lnrduction 246 Boer 88:6 * Vabns, Anthology, I 1 38; Doroeus, Carma, 1 18:2. ‘+ In some scaler and astrological erature In the tweatth centr, the okays was sont mistakenly said to have been a dvsin of the entre char ito eight owt Sraccor rather thn twee (eg Bouché Leer, Lsoape grea, p. 2760 Fog ‘KeragalOrgna pp 161-17) (Ralph) Helden, The lens of Hove iron p49; Ts {hat p26), Aad in 1927 A, Housman, one ofthe editors of Manion oited ‘ot toFek Epeston Robbins ina lee thatthe otatropos was not an eight divin of the cite dara rotation, but simpy a alternative system fr assigning signcations oe fist ii places: "Te cntrpos, wberever it occurs simpy an incomplete dosatropo: Sve dies the cleat eight equal parts rom The Lees of. Hows ed Bare al typ. 1s4 Housmansaseument Bas Been echoed more recently by Goold (Mani ag to the Thrasyllus summsry, the oktatropos life (zoe) livelihood (bios) siblings parents children, injury wife fortune, death at pointed out that one of the unique features of the oktatropos is that ns a full set of significations forall ofthe different members of one's sibling, parents children, and wife:* This seems tobe one of the main ‘that makes the oktatropes unique, and perhaps provides a motivation hy its author felt the need to compose an addendum to the dodekatropos 5. However, it is not clear if these additional family members are absent from the didekatropes,orifthey were just assigned different to an alternative raionale thatthe author of the Asclepius text with Thereis a passage in Valens where family members are attributed ofthe places based on the joys scheme: The place of] God gives signs far the father; Goddess for the mother; Good for children; Good Fortune for marriage; Bad Spirit for sufering; d Fortune for injuries; Lot ofFortune and Héroskopos for life and living; ‘Lot of] Spirit for mind; Midheaven for action; [the Lot of] Eros for sire; [the Lot of] Necessity fr enemies.” clear if ths alternative scheme for assigning family members to the nts a later attempt to derive them based on the joys, or if itis that was inthe original Hermes text and just not fully represented in “Thrasyllus' summary only preserves a very brief ist of sgnifcations Hermes text, s0 itis possible that some are missing, Regardless, the pps) and Schmit (Dginns and Foundations 208 BG tsp 01'35.czFemcws Matsa ia by Def and Foundations 309. athe ane ca. 1 ie B¥ Samar, 24, seen to bare &etoepellhed out yet sil cut xt of Eioxth dichatnpes n CCAS & Sp Mersdep i, 1p taco te Ebru here hogh, beret Kean be ded nos ry.purpose ofthe Asclepius text appears to have been to introduce an alternative fet of sigifications that is based on a completely diferent symbolic rationale. ‘One of the more notable and consequential differences in the Asclepius text is that it places the topic of death in the eighth place. In the Hermes tex, death was assigned to the seventh place, but Asclepius moves it forward one sign. Interestingly, this is another instance where later authors tended to follow the Asdepius text more, so thatthe eighth came tobe the primary place that was ‘often associated with death, and Hermes’ association of the seventh with death ‘was gradually forgotten asthe tradition progressed. Signitications According to Valens ‘Valens discusses the signiications of the places several different times in the “Anthology, butat one point during his treatment of annval profections he gives 2 concie list ofthe basic significations that seems representative ofthe later synthesis of the Hermes and Asclepius systems: The entire passage is worth quoting in full: Let the beginning be from the Hour Mane, which is life, helm, body, spivit!®SEcon>: livelihood, Gate of Hades," shaded,” giving, receiving, sharing® Tire: siblings“ living abroad, queen, authority; friends, relatives revenue, slaves. FOURTH: reputation, father children, one's own Valens, Antology, 4,12: 1-2, Compare alternative translations in Valens The Anti “Book IY, trans Schau, pp 32-33, Valens, Anthology, tans. Riley, p80; Holden, A History, pp. 85-56. Annual profections sa timing tchnigu that wil be explored in detail in later chapter © Literally “breath” or “hfe breath (pnewmna). % Or"Gate ofthe Underworld” ® Kacahion Ot “shadow © Inthe sence ofa git or a payment. Koinonia The tert means “contributory hap “participation sharing in (Something)? “communion fellowship” In Corpus Hermeticum, 13 9, tis term is used in contrast with leone, which means reed” The contrat there seems be between “generosity” and Fed "Cenerosty” or chatty” may bea correct alternative meaning hee as wel kip Technicallyitmeans" brothers though the masculine plural form sometimes sed ia Grock to seer to both brothers and sisters. In Christian texts the word sometinet ‘peans"llow believers? “brethren? those belonging to the same peopl, countrymen, et: "e Fllowing Holden suggestion ofveadingeparpiainsteadofthe otherwise undocumented pikaran (A Hlstor, p55 fo, 137)-1ehink that tis makes more sense in terms of ome of {he danctal connotations associated with the tied place in authors such as Rhetorivs 8° Wil ac ter However, ifthe term epikardia really was the correct word in the manoscPt Titel meana something lke "opon-the-heart” Holden interprets the epi prefix a8 22 tntenaos and hardia metaphorically to refrto feelings, sohe transatesit as “strong eeines” Orpeihapsloved-ones” pan, and elder persons,” action (prasis), one’s city, home, property, llings* the results of actions, changes of place, dangers, death, ent, Secret matters.” Fieri the place of children, friendship, rosity/" the freeing of emancipated slaves, any act of good or 1e7* SrxTHt: of slaves injuries, enmities, sufferings,” sickness.” uP: Marriage, success, union with a woman,” friendship,* living d. ErctirH: death, benefts from death, Idle place,” punishment, ail sense of gt and vio. Or pechaps “lodging” (ley). {This wor! has afew cient meanings, and ti not clear which one is Sesion cites this passage and says the word means “changes which makes ot docii take into acount the meta pref which has wide rings of nding" hich "ome ae” ein hat ast oe it could mean something ike "the results of changes" of more broadly “the Pens ach deter mens lee ete chore eT went with “the reuks of actions" here hase on how frequently the lustuced wit th end rol f atria nce asogy nk 3of o-Onthe other han, ifthe pinay meaning of mtaropat ellis vorething then othe ents inthe Bl lexicon may be more apt ich at "vcstdes” changes offortune See Montanari The Brill Dina of Ancient Gc pragma. Or “matters pertaining to the mysteries” The wort musik i often to the mystery ligions,iasmuch astheir teachings were sere. Miso more to matters that ae private or sere. “Tiss the sme word as thls sigistion Vales lon Valens gies forthe second pics the BDAG lexicon te pinary meanings “ose sociation involingttl sharing buta secondary meanings an stitade of ood wil that mans an close relationship which can include making sign of fellowship witha gi oe act of kinds: Esra rly fl ee: to someting tin ell . at bf pay ch 2 misao i cane to vomethng tat aft the mind o sou. Helens rie scr te eo ihe dertone of pial ering Sein thks eae“? foraleknesy andi dase™ tei The term alo mene “weakness” or “eblenes” although is “illness, "sickness," “disease.” accion ean pip Oritrcore witha won Literal “iterwesrng wth women” definitely a euphemism, then evidently he is associating sex with the fanplaeh : m sexe ent place Or perhaps “affection” A ze pe Or act lace” Alerately te o"pnayweaknesses.” Nin: friendship, travel benefits from foreign things," {the place) of God, king, sovereign, astrology,* oracular decrees, the appearance ofgods/" divination, *mysticaloroccultmatersfllowship ‘TiavtH: (the place) ofwhatone does,” reputation, advancement, children, spouse,* change, innovative activities.” ELgvENTH: friends, hopes,” gilts, children, emancipation of slaves, TwaLerst (place of) foreign fands:" enmities, slaves, injuries, dangers, judgments)® suffering, death, sickness. Therefore each place signifies its own particular outcomes, but the nature ofthe opposite place works together with it. His concluding remark about each place working together or cooperating with the sgnifications ofthe opposing place interesting, since there area number of instances in which the places share the same or similar sgnifcatons with the opposite place. athenstas This word i ako used as the last signification of the sixth place, which 1 ‘ranaieedassicknes” earlier 1 agedmias. The word means “being away fom hone In the astrological texts it usally ths an underlying sense of traveling to or being in a foreign land. For example, Ptolemy, Tetraiblos 8:2. Ths may simply mean "benefits rom foreigners" but it could also mean things which ae foreign ina broad ens, including foreign places. “Auronomias, Which includes astronomy. Asin he sudden appearance o# manifestation of deities toa worshippes, Mantis. Or propecy siti & apotruphdn pragmatn. Alternatively, “secret or occult matters” The fis signieaton isthe same one that came up in the fourth place, which stat which pertag to themystrie The second signification means "iden, “concealed "secret" or“obscute smattas. Keinnias. This same signification came up la the second and ith places ax well alshough 1 tansdate it er using one ofthe other meanings ofthe ecm. following Schmidts rendering of prais Alternatively, one's “occupation, "busines oF © Ganaikes,Lteraly, "woman or "wife Kulnsmow pragma. This phrase is Kind of dificult, and it isn't entirely clear what i seara.‘The Bist word acems to mean that which i “new? ofan “innovation, or perhaps “Tenewal The socond word sus a general term for one's circumstances, afi or business The phrase scems to relate to the inition of new affairs, busineses or circumstances, pin, Or"expecations” 1 Nong ofan oud declension with he feminine form ofxenos, Holdentranslte tau foreign woman, although 1 don’ think that his really makes sens. Laterin the =| ‘jer Valens says all our ofthe declining places ae associated with foregn Indore outtres (Anthology, 4 12:13) 1 tion As incor judgments refering olga courts and the results oftrals © pstheneas, Or weakness” Sora ReruraTion OCCUPATION srravie Eyants SICKNESS DANGERS uit Bopy srint INctPTioN tuveunooo POSSESSIONS. SIBLINGS Living. ABROAD RHATIVES queen’ Figure 10.6- Signfications ofthe Places According to Valens [Place Meanings ditional conceptual mode! underlying some ofthe signifcations ofthe hat should be mentioned is a doctrine that modem astrologers refer s derived” “derivative” or “turned” houses. This concept appears to date ‘eatly in the Hellenistic tradition although our sources do not have the Hellenistic tradition thisconcept was primarily used in natalastrology to (1) look at the chart fiom the perspective of diferent people in the life, or (2) to generate additional significations for the places based Positions they occupy relative to each other in the chart. Ths involves “turning the chart” inorder to imagine that the Ascendant is in ofthe other places besides the first, and then reading the chart from theperspective of the person associated with that place, deriving a secondary set of places relative tothe new starting point. For example, if am looking ata person’ birth chart and they have Taurus rising, -hen in the whole sign system Taurus would be the first place, Gemini the second place, Cancer the third place, Leo the fourth, and so on. If wanted to study the topic of siblings in this person’ chart using the doctrine of derived places then I could “turn” the chart and look at it from the perspective of ‘ances, which isthe third place in this instance. Using derived places, Cancer ‘would become the first place from the perspective of the native’ sibling, Leo ‘would become the second place, Virgo would become the third place, Libra the fourth place, and so on. ‘his is then used to generate additional significations for certain places relative to the person you are Tooking at. For example, the seventh place relative tothe third place of siblings would signify the marriage partner of the native’ sibling, while the tenth place relative tothe third would signify the occupation of the sibling, and so on. It essentially creates a secondary set of significations for the places that are derived by treating other places as starting points rather than the Ascendant. “This doctrine isnot invoked as frequently inthe Hellenistic tradition asitis in the later Medieval and Renaissance traditions although it may be the source ‘of some stray significations for the places in different authors, For example, Paulus says that the topic of children i associated with the fourth, fit, tenth, and eleventh places” The fith place is commonly given as the primary place that signifies children, I suspect because it is the post ascension or succedent place that follows after the fourth place in terms ofthe angular triads, and thus represents the continuation of the lineage of one's parents. The tenth place may have relevance for the matter of children because itis the place of prasis, which ‘means ‘action’ “occupation? or “what one does. To the extent that producing children or raising one’s children might be viewed as connected with or apart of one’ overall vocation in life, the attribution of tis signification to the tenth _might make some sense, The attribution of children to the eleventh and fourth places, however, may result from derived meanings, since these would be the fith and tenth places relative to the seventh place, which is associated with one marriage partner. However, sometimes itis difficult to say for sure whether certain signifcations are the result of derived places being employed, orf there ae other symbolic considerations at play that could explain the atributions ™ Palas Intoduction, 25, Sst parsgrap posibly drawing on Ptolemy, Tetraibos, 4 1, who mentions the sume four places i connection with children. Hephaetio sys that Plalemy drew on Ptosrs fr his treatment ofthe topic of children, sit may represent * more ener approach (Apotelematika, 2, 22:8). For example, the eleventh place could instead be associated with because Jupiter has its joy there, and one of the very ist significations gives for Jupiteris “the begetting of children.” preserves along treatment of derived placest one pointin book 9 of 2. He begins this secticn by mentioning Asclepius, and saying that ‘wrote the most about the topic ofthe dédekatropos, and that he was tly followed by many Egyptians and Chaldeans™ Then there is brief at the end of this sentence which says “similarly for the oktatropos? the text launches into giving an extended set of signfications for the twelve places along with their derived meanings. Here is the entire from Valens: places starting from the Hou~Marker areas follows: First: life, the foundation of time, the spiritual breath (that isto say, ‘the Hour- Marker itself). Relative to the place of siblings ths isthe Good ‘Spirit andthe place of fiends” Relative tothe place of parents itis the place of occupation. Relativeto the place of the spouse its the martiage- _ bringer Relative tothe place of children i isthe ninth, SzcoND: livelihood, income from property. Relative tothe place of siblings itis the Bad Spirit andthe place of slaves and enemies andthe ‘aise of affctions. Relative to the place of parents i is the Good Spirit and the place ofriends. Relative to the place of eildrenit concerns _ occupation and reputation, Relative tothe place ofthe spouseitis the ~ place of death... HE TarRp: concerning the life of brothers. Relative tothe place of parents, concerns enemies and slaves Relative to the place of the spouse itis ninth place. Its also the place of the Goddess and of the Queen. Four: the place concerning the lie of parents, mystical or secret ‘matters, foundations, property, and discoveries” Relative tothe place ‘ofsiblingsit concern velihood. Relative tothe place ofthe spouse it "Concems reputation and o¢cupation. seventh place from the thi place, soit indicates the friends ofthe native’s maker lscovery uml with ther eadetyingconnctations af here cg good ick inylved. Presumably the fundamental smb meaning sat ence that was buried or hidden. i :“Tae FretH: the place concerning the life of children, and the place of Good Fortune. Relative to the place of siblings itis the place of bastard-and half-sibtings.® Relative to the place ofthe spouse it isthe Good Spirit, "Te Suxrut: concerning injuries, illness, and aflicting causes. Relative to the place of parentsit concerns siblings. Relative tothe place of siblings itconcems step-parents and guardians." Relative tothe place of the spouse it conceens enemies and slaves. ‘Tue SEVENTH: the marriage-bringer of the nativity; concerning the life of the spouse." Relative to the place of siblings it concerns children andis the place of Good Fortune. Relative to the place of parentsit concerns parents, foundations, property, discoveries, nd mystical matters. ‘Tux E1cur1: similarly, forthe native this place concerns death, Relative tothe place of siblings it concerns injuries and sickness. Relative tothe place of parents it concems bastard children. Relative to the place ofthe spouse it concerns livelihood. ‘Ta Norn: concerning travel, God, king, divination, and oracular dealings. Relative to the place of siblingsitis the marriage-bringer Relative to the place of parents it concerns injuries sickness, and afllicting causes Relative to the place ofthe spouse it concerns siblings. ‘Relative tothe place of livelihood it concerns death. ‘Tae TewTH: concerning occupation and reputation. Relative tothe place of| the spouse it concems foundations, property, mystical undertakings, and the place of parents ‘The ELEVENTH: the place of Good Spint,eiends desires, and acquisition. Relative to the place of siblings it concerns God, king, divination, and coracular dealings. Relative tothe place of parentsit concer death Relative to the place of children tis the marriage-bringet Relative to the place ofthe spouse it concerns step-children. Ry aye “step-iblings” © Bpplastn. Riley says soppositious parents” The LS) say thatthe woed isa metaphor that means "feined” or "alse" © Thave consistently translated gunaikos as “spouse” here although it more commoaly means wif" op "woman”™ °© Chrimaticikés. This 8 dhe same word asthe astrological concept discussed ari hrmaisios. primarily has mercantile connotations and means “conducive to busines ‘om as Riley translates it pertaining 6 "money matters” However, one ofthe sabmeanings © "oracle or" prophetic and when discasng the signicationsof the Suncarlerin Anthol2> 1171 Valens uses the same wor to sy “deaking with the god” (thei chrématiomon)- Tat {gether ith the proximity of thissigalfcation tothe previous one which means “divination” lead eto terpet this a meaning having dealings with an oracle. Naturally there is 07 ‘uncertainty, though “Tins Twat concerning enemies slaves and aieting cases. Relative to the place of siblings it concerns occupation and reputation. Relative to the place of parents it concer travel, God, king, Relative tothe place of chien it concems death. Relative to the place ofthe spouse't concerns injuriesand sickness. seis good reason to believe that this set of delineations of the places and cof the section that follows may either be an excerpt oF a paraphrase that ‘ade from the earlier text on the places attributed to Asclepius. The to Asclepius and the okttropas when he fist introduces itis already tive, but more compelling isthe fact that inthe interpretations they only rate derived meanings from the first eight places. “For example, in the section on the meanings ofthe first place, the text says he firsts the eleventh place relative to the third pace, the tenth relative to rth place, the seventh relative to the seventh place, the ninth relative to iyplace. Thus the text only ended up looking at derived place meanings to the third, fourth, seventh, and fith places, not going beyond the h. A similar pattern holds foe the delineations of the next place, where says thatthe second place isthe twelfth relative tothe thied place, the relative to the fourth place, the tenth relative to the fifth place, and the [ative tothe seventh place, and then again it stops counting, not going eighth. Its the same withthe interpretations for the rest of the twelve the text never gives the desived place signifiations for what any place beyond the eighth place. It seems then that the concept of the oktatropos 1g system, which is associated with Asclepius, i intimately tied in delineations given in this chapter and the excerpt represents amerging system with the dédekatropos. Js farther confirmed by the fact that all ofthe derived significations consistent with those associated with the oktatroposin other authors. Ficmicus says that the signfiations of the oktatropas ae life hope, siblings, parents, children, illness, spouse, death.!® These are entially the only signifcations used in the different derived place meanings he dclineations from Valens above. Thus, what we seem to have here in 4s something closely connected to the original Asclepius text, and it de more insight into why the oktatropos was constructed so as to only signiications forthe frst e ght places, as it may have been tied into the of turning the chart in onder to generate desived place meanings. eas then goes on to briefly discuss some other points related to the micas Mathes 2,14.places and their interpretation after the excerpt quoted above, and some of this material is similar to Firmicus’ treatment ofthe places in book two of the “Mathes, which again seems to emphasize the idea that what we have here are later authors drawing on or summarizing an early source text attributed to Asclepius on the places.* Survey of Each of the Twelve Places ‘Whilethe passages cited from Vilensaboveareagood sourceforthesignifiations of the twelve places, i is also important to review the significations provided ‘by a vaiety of Hellenistic astrologers, including later ones such as Rhetorius, Doingtis should help usto develop a more well-rounded understanding ofthe _meanings of the places across the entire Hellenistic astrological tradition, "At the same time, I would like to use this as an opportunity to talk about the conceptual motivation underlying certain signfications, and to explore what the symbolic rationale may have been for assigning specific meanings to certain regions of the chart. "This isan important process for contemporary practitioners of astrology, because it seems clear that once the underlying ‘concepts are understood, it is easier to understand how this material can be appliedin a moder context. “This process can also be useful in terms of understanding how additional significations were developed and added to the places in the later Medieval and Renaissance traditions. In some instances, these additions were based on logical extensions of earlier Hellenistic rationales, while in other instances they ‘were besed on conceptual motivations that did not exist yet in the Hellenistic tradition. {In tems of sources inthis section I wil be primarily synthesizing diferent comments about the places that are made in longer chapters that provide interpretations for each of the places in authors such as Dorotheus, Valens, Firmicus, Paulus, and Rhetorius." I will also incorporate some other stay comments about the nature of the places from other authors. This will not ‘be a completely comprehensive or methodical survey although it should be sufficient for our purposes." 7 Fienicus, Mathes, book 2, especially chapter 20, although much of the preeing ‘materiel from chapters 14-19 may come ftom the tame source, as he begins his enti Uteatmen ofthe places ere by staring with the oktatopos. We will turn to this topic ait later in he chapter on house division, "Some ofthe medieval innovations are discussed in Schmit, "The Facets of Fate” ‘= Ragucally Dortheus Carmen, 2, 20-27; Valens, Antholgy 2,416; Fimicu Mathes '3,2-13; Paul, Inroduction, 24 Rhetoius, Compendium, 57 “t Roranother useful survey se Schmid, "The Facets of Fate” Place place is usually called “the Hour-Markee” and the "Helm? The Helm part of a ship from which it was steered, and forms part of a nautical 9 that willbe discussed in more detail later: It was also called the rising because it coincides with the region ofthe sky where the Sun, and stars rise over the hovizon and emerge into view each day. As a Of this it came to be associated with anything that emerges, begins, o is specific moment in time In natal charts the first place tecomes the place most closely associated native, whereas the other places represent different areas or people in tive’ life. In some sense, the ist isthe place of self, while the rest ofthe represent others. Similarly, in inceptional astrology the frst place is the st closely associated with whatever was born or initiated at that moment a5 well asthe one who initiated it, while other places like the seventh et the person whois on the receiving end of the action.” firsts the place where Mercury hasits oy, because it isthe place where ‘and earth unite, and thus Mercury brings together what are seen as sor opposing realms. The upper hemisphere ofthe chart that contains -seems to have been generally associated with the realm of spirit, while hemisphere of the chart seems to have been associated with matter physical realm. believe tha this is why the eleventh and twelfth places the names Good Spirit and Bad Spirit, while the ith and sixth places Good Fortune and Bad Fortune. Elsewhere Valens associates the Lot with the Sun, the mind, and the spirit, while he associates the Lot of ne with the Moon and things that pertain to the body. The frst place is this perspective because when using the whole sign house system, vill be above the horizon inthe realm ofthe spirit, and part ofit wll be Wthe horizon in the realm of matter. As result of ths, the first place takes fist is sometimes called the place of ie (202), which refers to physical cal life. As mentioned earlier according to Porphyry, some astrologers, that the soul entered the body at the moment of birth through the this is probably why Antiochus calle the frst place the entrance physical life. The first place is often said to signify the natives body related to their health andphysical constitution, sometimes including ated with the spirit (pnewna) or soul (puch or examples se Hephserti, Apotelematha book 3, chapter 6,7,9,26, and 37. Bs, Anthology 4 4: 1-2.