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This text is courteously provided by Steven Birchfield A.M.A.

Divine Astrology
The following are excerpts from his upcoming book,
In Judgement of the Planets
All rights of this document are reserved solely by the author. Reproduction and
redistribution is a violation of the authors copyright.
2004 Steven Birchfield A.M.A.

A Foreword on the Natural Fortitudes given by the remaining


Dignities

In the next three chapters, I am gong to be discussing the remaining natural fortitudes
of the planets: The triplicities, terms and minor fortitudes, which include decans or
faces, the duodecimae, [1] and the novenaria. [2]
There are many things in astrology that cannot be wholly described in rational
scientific language. If you study the methods in which the ancients dealt with
describing the nature of the planets for example, we find that no where do they in so
many words rationally explain them. Instead, they are conceptually given as
demonstrations of effect to describe their essential natures through key word
association using adjectives and adverbs and lists of correspondences and elements.

Such is the nature of these remaining fortitudes.


What perhaps differentiates these fortitudes from the Domicile rulers and Exaltation
rulers is that these remaining dignities all contribute in some degree to the life of the
native in specific, yet different ways. That is to say, that they supply fortitude because
of their specific contributions rather than an exclusive and purely natural affiliation to
the sign. The specific contributions demonstrate the degree of the planets fortitude.
I will be discussing these specific contributions in their proper place and order. However,
I felt the need for this foreword because it is necessary to understand that it is through
these specific contributions that we come to a clear understanding of just what
fortitude the triplicities, terms and minor dignities offer. The demonstration of these
fortitudes is that we can predict concerning the life of any native, an interrogation or
mundane event.
The importance and fortitude of these specific contributions are most clearly
demonstrated in the triplicities and terms. Bonatti takes up this discussion of how these
divisions of fortitude, the triplicities and terms, are demonstrated and why some earlier
astrologers preferred one to the other.

There were some philosophers who preferred the lords of the terms to the
lords [or rulers] of the triplicities and to the triplicities themselves. And there
were some others who preferred the lords of the triplicities and the triplicities
themselves to the lords of the terms and to the terms themselves. Some of
them had a reason for this: The terms and the lords of the terms are
preferred in direction, but the triplicities and the rulers of the triplicities
are preferred in nutrition. [3]

What does Bonatti mean by the terms were preferred in direction? Since the terms of
the planets have their association to the zodiacal figure as the givers of years of Life
[4] then their significance is to a specific state of being of the native. They are
specifically determined to prediction. In his book, On Solar Revolutions, Abu
Mashar spends a good deal of his time explaining the direction of the significator
through the terms, or bounds as they were also called.

In the change-overs [5] of the year it is necessary to perform the


circumambulations [6] of many places of those fixed at the nativity and of
those transiting; for each has its own signification that the other does not
signify. That is, if a star or place indicates good or ill at the fixing of the nativity,
then the signification will be manifest when the star has authority over the
distribution for a certain period of years.

In order to recognise the place of the distribution and the distributor in the
change-over of the times, one must perform the circumambulation as follows.
Know to what star the bound [7] of the degree of the Hroskopos of the
inception belongs, and how many of the degrees of the bound of the star have

been taken, and turn these into degrees of ascension of the city in which the
child was born, and record the result. Then know how many degrees belong to
the following bounds, and turn these into ascensions, and do this for all the
bounds from both the Hroskopos and from the remaining releasers; [8]

If we speak in terms of directing the ascendant through the bounds then we are
specifically dealing with predicting the state of being (esse), the good or bad, of the life
of the native (i.e. the ascendant) for this is what the rulers of the terms are associated
with as givers of years of life.
Nutrition is different but perhaps in some ways more important. In the broadest
sense, nutrition is a process or series of processes by which a living organism as a
whole (or its component parts or organs) is maintained in its normal condition of life
and growth. [9]
The triplicity rulers were conceived as rulers of periods of life, which could support and
maintain, hinder or destroy that particular signification. Again, if we were using the
Ascendant as the significator, then we would look at the triplicity rulers to describe the
quality of support the native receives towards his state of being (esse) and life. If the
chart were nocturnal and the Ascendant were in Taurus, then, we would look to the
Moon (the nocturnal triplicity ruler) and her zodiacal state in the chart to tell us if the
natives esse finds support and the quality of that support in the first third of the
natives life. Then we would look to Venus (the second triplicity ruler) and judge the
quality of support in the second third of life by her condition. Lastly, we would examine
Mars, as the third triplicity ruler, to judge the support in the last third of the natives life
by his condition.
I could perhaps make an analogy of these two fortitudes. If I have a car then I can
make predictions as to its well being by the state of the motor. A new motor is in good
esse meaning the well-being of the car is good. There are many types of motors. There
are 4, 6 and 8 cylinder motors. Some are diesel, gasoline or another alternative energy
source. Some have fuel injection. Some have some sort of fuel control etc. All of these
factors describe the motors state of being. If however, the owner uses a gasoline that
is inferior in quality (the nourishment of the motor) or uses an inferior oil to lubricate it,
or doesnt bother to shift the plugs or service the motor then the state of being of the
motor will be affected and the owner may be faced with serious problems. The state of
the motor could be seen as what the terms define. What is used to nourish that motor
is how you can associate the triplicity rulers.
The same can be said of a human. We each are given a beginning state of being. It
changes over time (the direction of the Ascendant through the terms and the profection
of the Ascendant through the signs) and those changes can be supported for good or
bad by how one nourishes that body. We are what we eat. We are what we watch and
read.
In the nativity, the state of being of a particular house and its significations is
determined by the state of being or esse of the ruler of that house. If it is good, then
the state of being of that house is good. If the triplicity rulers of that particular house
are weak and ill placed in the nativity, then the future outcome of that good state of
being can be also mitigated towards ill.
The point Im making here is that the demonstration of effect is directly indicating the
fortitude of these dignities just as surely as the wordlist associations directly indicate

the essential natures of the planets themselves.


The Philosopher of the Arabs, Alkindi (Ya`kb ibn Ishk ibn Sabbh Alkindi) wrote in
the first chapter of his book On the Stellar Rays, [10]

But some universals and their conditions, which sense did not teach, are
formed in the reason, as for instance, the species of virtue from which
operations proceed in bodies. Indeed the power of heating in fire is
comprehended in the reason but its likeness is not perceived by sense because
that power is not itself known by the reason but rather is only imagined by its
effect which is perceived by sense, and through this that power is said to be
comprehended by the reason. And this it ought to be known regarding individual
things.

Just as understanding the significations of the planets from the many word
correspondence lists can help us understand the essential natures and beings of the
planets, so understanding the significations and effects of these lesser dignities help us
to understand the essential nature of those dignities.

The Triplicities of the Planets

While a planet is in its own triplicity, it is like a man among his allies, his
people, his ministers, and followers who obey him and follow him, but are not
related to him by kinship.

The signs were grouped by like elemental substance and complexion as well as sharing
the trine aspect to each other. These groups, called trigons or triplicities, were also
given rulers. What is unique about these rulerships however is that they are largely
determined according to the sect of the planet. I will discuss sect in a little more detail
later when I discuss the accidental qualities or fortunes of the planets so I will forego
further discussion at this point. Each of the triplicities contains one sign of each mode:
Cardinal (moveable/tropical), Fixed (solid) and Mutable (common/bi-corporeal).

Diurnal Triplicities

The Sun was given the rulership of the diurnal domain or sect. In the Greek cosmology
and science it was proposed that the four basic elements; fire, air, water and earth, are
found in the sub-lunar realm between the earth and the circle of the Moon. Fire was

nearest the circles of the planets, then air, water and finally earth. Fire and Air were
given to the diurnal triplicity because fire and air were light elements and they were in
constant movement upwards.
The Fire Triplicity consists of the three fiery signs, Aries, Leo, and Sagittarius. These
signs are all diurnal, masculine, and hot and dry. In the fire triplicity, the Sun is the sect
ruler by day and by night Jupiter. The participating ruler, regardless of the chart sect, is
Saturn.
The Air Triplicity consists of the three airy signs: Gemini, Libra and Aquarius. These
signs are all diurnal, masculine, and hot and moist. The Sun has no rulership in this
Triplicity but concedes his place to Mercury. Why this is so is not clearly spelled out in
the record. One can speculate it is because of Mercurys natural airy qualities as ruler
of Gemini or perhaps it is because of Mercurys close association to the Sun never being
separated far enough to form an aspect and spending the greatest part of his time in
the presence of the Sun, I dont know. But in the Air Triplicity Saturn was given the sect
rulership by day and Mercury by night. The participating ruler, regardless of sect, is
Jupiter.

The Nocturnal Triplicities

The Moon was given rulership of the nocturnal domain and the water and earth
triplicities were the nocturnal triplicities. Water and earth were the two heavy
elements that were always moving downwards towards the earth and the Moons close
proximity to the earth made her the natural choice of ruler for this nocturnal domain.
The Water Triplicity consists of the three watery signs: Cancer, Scorpio and Pisces.
These signs are all nocturnal, feminine, and cold and moist. The sect ruler by day is
Venus and by night Mars. The participating ruler, regardless of sect, is the Moon.
The Earth Triplicity consists of the three earthy signs: Taurus, Virgo and Capricorn.
These three signs are all nocturnal, feminine, and cold and dry. Venus is the sect ruler
by day and the Moon by night. The participating ruler, regardless of sect, is Mars.

Where and When are the Triplicity Rulers In Their Fortitude?

In William Lillys Table of Dignities, we read that only the sect and participating triplicity
ruler has any dignity in a chart. In defining the essential dignity of the triplicities he
says,

[TRIPLICITY.] If he be in any of those Signs which are alotted him for Triplicity,
he hath allowed him three dignities; but herein you must be cautious; as for
example: In a Question, Nativity, or the like, if you find the Sun in Aries, and

the Question, or Nativity, or Scheam erected be by night, and you would


examine the Sun his fortitudes, he shall have four dignities for being in his
exaltation, which continues through the Sign; but shall not be allowed any
dignity, as being in his triplicity; for by night the Sun ruleth not the fiery
Triplicity, but Jupiter; who had he been in place of the Sun, and by night, must
have had allowed him three dignities: and this doe generally in all the Planets,
Mars excepted, who night and day ruleth the watry Triplicity. [11]

After closely studying the historical record of how the ancients used the triplicity rulers,
I am not so sure Lillys definition is correct. With the exception of perhaps Ptolemy, the
ancients considered all of the triplicity rulers fortunate when in their triplicities. The sect
of the chart had nothing to do with whether or not a ruler had dignity! A good example
of this is in Mshallhs text, On Conjunctions, Religions, and Peoples. The
chart Mshallh is interpreting is of the Great Conjunction indicating the shift in
triplicities for the deluge (the great biblical flood).
The cusp of the Ascendant marks Sagittarius as the 1st house. The Sun is below the
horizon in Aries in the 5th House. The chart is therefore a nocturnal chart.

No planet except Jupiter can be found for the guardianship of this year
because it is the lord of the Ascendant, and the Lord of its [the Ascendant]
triplicity is the Sun alone and it confers its power upon it [the Ascendant].
[12]

Here Mshallh is saying that the Sun, the diurnal Triplicity ruler, is ruler alone of this
triplicity in this nocturnal chart! If one were to first read Lillys definition then it would
seem that this great ancient master in the art is making some kind of mistake here.
What is the solution to this seeming conflict of terms and understanding? The solution I
believe is to return to the foundation of the whole concept and examine it a little closer
and see if we can determine just what is stated and what isnt.
We can start with Dorotheus, since it is in his writings that we find an example of their
earliest uses. In his work, Carmen Astrologicum, we can read,

As for the triplicities: Aries, Leo, and Sagittarius are a triplicity; Taurus, Virgo,
and Capricorn are a triplicity; Gemini, Libra, and Aquarius are a triplicity; and
Cancer, Scorpio, and Pisces are a triplicity. Know the lords of the triplicities of
the signs: the lords of the triplicity of Aries by day are the Sun, then Jupiter,
then Saturn, by night Jupiter, then the Sun, then Saturn; the lords of the
triplicity of Taurus by day are Venus, then the Moon, then Mars, by night the
Moon, then Venus, then Mars, and in Virgo there is also a share for Mercury; the
lords of the triplicity of Gemini by day are Saturn, then Mercury, then Jupiter, by
night Mercury, then Saturn, then Jupiter; the lords of the triplicity of Cancer by
day are Venus, then Mars, then the Moon, by night Mars, then Venus, then the
Moon. I tell you that everything which is decided or indicated is from the lords

of the triplicities, and as for everything of afflictions and distress which reaches
the people of the world and the totality of men, the lords of the triplicities
decide it. [13]

So far, there is no indication or mention of dignity or fortune concerning these


triplicity rulers. Instead, we are told that judgement concerning everything coming to
men, i.e. prediction, is found from these rulers. In his use, he gives us several charts
using these triplicity rulers to delineate the good or bad, which is indicated for the
nativity.

We can first examine one of his diurnal charts.

This nativity was diurnal [so look to the Sun in a diurnal chart] and the
first lord of the triplicity is the Sun, the second Jupiter, and both of these are in
the cardines in their own exaltations, so that the native should be praised with
the praise of kings and nobles and wealthy men. Because Saturn is the third
lord of the triplicity and is cadent from a cardine and Jupiter aspects it in its
[Jupiters] house from trine, so for that reason he will be praised with the praise
of kings. [14]

All three triplicity rulers share in the delineation. Just because it is a diurnal chart did
not mean that Jupiter did not have any virtue in the chart! Remember, Dorotheus says,
the lords of the triplicity of Aries by day are 1) the Sun, then 2) Jupiter, then 3)

Saturn, by night Jupiter, then the Sun, then Saturn. All Three! He doesnt say that
since this is a diurnal chart that Jupiter has no virtue in it. All three planets have virtue
in the day.

What about a nocturnal chart?

This is a second nocturnal nativity [so look to the Moon in a nocturnal


chart], and the first lord of the triplicity of the Moon is Mercury, the second
Saturn. Because both of these are in a cadent in the vicinity of [the cardine]
under the earth, the man will be needy with respect to property. But because
Jupiter is the ruler of part of this nativity and is with the Moon in a cardine, he
will have the closest thing to living out [his] days in poverty except that he will
have the danger of the hand of fortune. [15]

The Moon is ruler of this nocturnal chart so Dorotheus is looking at the triplicity rulers
of the sign the Moon is in, Libra. He says in a nocturnal nativity, the lords of the
triplicity of Gemini by day are Saturn, then Mercury, then Jupiter, by night Mercury,
then Saturn, then Jupiter. In his delineation, he takes Mercury, Saturn then Jupiter. All
three triplicity rulers have virtue and a share in the chart, not just Mercury and Jupiter.

What about following astrologers? Vettius Valens writes,

When we have ordered the zodiacal circle by difference and by property, we


find two sects a diurnal and a nocturnal sect of the Sun and of the Moon
respectively. The Sun, being truly fiery, was associated with Aries, Leo, and
Sagittarius, which was named its diurnal trigon and is also fiery by
nature . . . . . Of the trigon in question, then, the Sun is master by day, the star
Zeus is master by proxy by night, while Kronos cooperates with both.
Next, the Moon, as she is near the earth, took as her lot the rulership of the
following trigon Taurus, Virgo, and Capricorn which is truly earthy . . . . .
Whence, at night the Moon stands in the forefront, Aphrodite in second place,
and Ares in third. But in diurnal nativities, Aphrodite is advanced; the Moon
cooperates in second place, Ares in third.
Next, Kronos will be master of the airy trigon, Gemini, Libra, and Aquarius by
day, while Hermes will cooperate in the second place, and Zeus in the third. But
by night, the star of Hermes is advanced, and the star of Kronos is in second
place, the star of Zeus in third.
Next, the star of Ares will maintain the rulership of the watery trigon Cancer,
Scorpio and Pisces by night, with Aphrodite in second place, and the Moon in
third. But by day the star Aphrodite is advanced, after which is the star of Ares,
and third the Moon [16]

Valens describes exactly the same as Dorotheus. What is interesting in Valens though is
his wording, for example But by day the star Aphrodite is advanced. It is clear he is
making a distinction for the purposes of priority as to which planet is examined first,
second and third. In each sect, both diurnal and nocturnal, all three triplicity rulers are
included and contribute their virtue to the nativity. Valens, in the successive chapters
goes into great detail to describe how each of these rulers contributes and what it
signifies. For example he says when the first ruler is impeded, the first part of the
natives life will be impeded but if the others are well placed then his fortune increases
later in life.

Lets look at one of his 130 charts he gives us in his Anthology.

We will make use of illustrations for the diagnosis of the above matters [his
discussion of the Triplicities and their rulers], setting a notable nativity at
the beginning. Let the Sun be in Scorpio, the Moon in Cancer, Kronos in
Aquarius, Zeus in Sagittarius, Ares in Scorpio, Aphrodite in Libra, Hermes in
Scorpio, the Horoskopos [the Ascendant] in Libra. Since, then, the nativity is
nocturnal, I seek the Moon [because the Moon is the luminary ruling the
nocturnal sect]. This happens to be in Cancer in the trigon of Ares. [Valens
calls it the triplicity of Mars because Mars is the nocturnal triplicity
ruler] We found the star of Ares [Mars] to be post-ascending [succedent] in
its own house and trigon [triplicity] and in its own sect [Mars is in his
preferred nocturnal domicile, in a nocturnal chart and nocturnal
quadrant]; then we find the star sharing with this, Aphrodite, to be marking
the hour in its own house [The diurnal ruler, Aphrodite, shares in the
triplicity rulership in her domicile in the 1st]; third, the Moon to be
culminating in her own house [the Moon is the third ruler of this nocturnal
triplicity in a nocturnal chart and all three triplicity rulers confer virtue
in this delineation, just like with Dorotheus]. It is clear beforehand, then,
that the nativity is an estimable one, since the rulers [the three triplicity
rulers] are suitably figured [they are all in their domiciles in good
houses]. By seeking, I find the Lot [of Fortune] to be in Aquarius. Its lord
[Saturn] is upon this zoidion [sign], occupying the Good Fortune [the 5th
house] in its own house and trigon [triplicity!!]. [17]

This chart is particularly relevant to this discussion because had Valens only considered
the sect triplicity ruler to be in dignity and only in the proper sect of the chart, he would
never had said, Its lord in its own house and trigon when speaking of Saturn,
which is the diurnal triplicity ruler of Aquarius in this nocturnal chart!
The same is found in the later Arabic astrologers where they applied the triplicity lords
not only to the signs but also to the signs defining the cusps of the houses. We can

read in Ibn Ezra the rational extension of the original purpose.

The fourth house denotes the father, land, houses and fields, and regions, and
building, and hidden treasures and all hidden things, and the end of any matter.
The first ruler of the triplicity signifies the father; the second [ruler
signifies] land; and the third [indicates] the end of all matters. [18]

The advancing of one ruler over another, depending on whether or not the nativity was
nocturnal or diurnal, was only a prioritising in order to judge which planet had rule
over the first, second and third years of the natives life or a specific signification of a
house. It did not exclude a planet from virtue just because it was the ruler of the
opposite sect. Regardless of the charts sect, a planet in its triplicity has virtue!
The Sun, Jupiter and Saturn have dignity when in a sign belonging to the fire triplicity
regardless of the sect of the chart. Saturn, Mercury and Jupiter are in their dignity
when in a sign belonging to the air triplicity, regardless of the sect of the chart! The
Moon, Venus and Mars are in their dignity when they are in a sign belonging either to
the water or earth triplicities, regardless of the sect of the chart!
In the question of fortitude of the triplicity rulers, Lilly warns the student, but herein
you must be cautious; namely in the chart sect.
Bonatti on the other hand throws all caution to the wind, not even bothering to tell his
students the sect of the chart and simply declares that a planet in his triplicity has
honours there.

The Moon was in said 3rd degree of Aries and Jupiter, which is the lord of the
first bound of Aries, was in the 5th degree of Gemini, Cancer, or Leo before the
Moon, or in the 5th degree of Aquarius, Capricorn, or Sagittarius after the Moon;
at this time the Moon was joined to Jupiter by aspect, and Jupiter himself
received her by his bound and triplicity, and he committed his own virtue and
disposition to her as if he received her from domicile or exaltation [because
the Moon is in two of Jupiters dignities, namely triplicity and terms].
[19]

This is typical of Bonatti, who shows no concern at all as to the sect of the chart when
assigning virtue to a planet in its triplicity. The Moon was in Jupiters triplicity,
regardless of the sect of the chart and Jupiter received her there because they are his
dignities, regardless the sect of the chart!
So, is sect important? Should we beware as Lilly warns? There is no support for this in
the record, where regardless of sect, the rulers all contributed their virtue to a chart.
Neither is there support for this in the man who most influenced the return of Astrology
to Europe in the middle ages, Guido Bonatti.
My conclusion based on the weight of evidence leads me to say that with all due

respect, Mr. Lilly here has made a mistake in his understanding of the Triplicity Rulers.
As I said in my foreword to the minor dignities, understanding the signification of
these dignities helps us to understand the essential nature of those dignities.

Duodecimae is the Latin rendering of dwadasamsas (Hindu) and


ddekatmoria (Greek).
[1]

Novenaria is the Latin rendering of navamshas (Hindu) or


noupachrates (Greek).
[2]

Second Tractate part 2, chapter XXXVI - Liber Astronomiae - by


Guido Bonatti - translated by Robert Zoller and Robert Hand - published
by Project Hindsight.
[3]

I refer the reader to the discussion of the terms in the next chapter
of this work.
[4]

Enallag. Revolutio in the Latin translation. That is to say, the Solar


Return.
[5]

[6]

That is to say, the primary direction.

Horion. This is the literal translation of the Greek word. The Latin word
is terminus, often translated as term.
[7]

Treatise III, section I - On Solar Revolutions - by Abu Mashar translated by Robert Schmidt - published by Project Hindsight.
[8]

[9]

Merriam - Websters Dictionary, supplies this definition.

De Radiis Stellicis - by Alkindi, translated by Robert Zoller 2000


New Library Limited.
[10]

[11]

Book I of Christian Astrology by William Lilly.

The Astrological History of Mshallh by E.S. Kennedy and David


Pingree - published by Harvard University Press 1971 - a HarvardYenching Institute Monograph Series.
[12]

Book I, chapter 1 - Carmen Astrologicum by Dorotheus - translated


by David Pingree - published by Ascella Publications.
[13]

Book I, page 40 - Carmen Astrologicum by Dorotheus - translated


by David Pingree - published by Ascella Publications.
[14]

[15]

Ibid - page 43 & 44.

Book II, Chapter 1 - The Anthology by Vettius Valens - translated by


Robert Schmidt - Published by Golden Hind Press and Project Hindsight.
[16]

Book II, Chapter 22 - The Anthology by Vettius Valens - translated


by Robert Schmidt - Published by Golden Hind Press and Project
Hindsight.
[17]

Chapter 3 - The Beginning of Wisdom by Avraham Ibn Ezra translated by Meira B. Epstein - published by ARHAT.
[18]

Chapter XC, Third Tractate part 2 - Liber Astronomiae by Guido


Bonatti - Translated by Robert Zoller and Robert Hand - Published by Spica
Publications and Project Hindsight.
[19]

Copyright 2004 - 2006 Paulo Alexandre Silva. Todos os direitos reservados.

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