Demetra George

Elements of Hellenistic Astrology

Hellenistic Astrology Course, 2007

Module I – Basic Concepts

Lesson 3 – A Hellenistic View of Zodiacal Signs and Rulerships

Zoidion, which in Greek means ‘a living thing,’ was the word used by the Greeks for the
term we know as “sign,” as in the twelve zodiacal signs. Zoidion (pl. zoidia) refers to
each of the twelve 30-degree segments of the ecliptic, depicting images of animals and
other living things that together compromise the zodiac. The zodiacal signs provide the
background to measure and locate the positions of the moving planets. The twelve-fold
division of zodiacal circle that we now use is derived from that used by the Babylonians
in the fifth century BCE.

The Greek names of the twelve zoidia are: the Ram (Aries), the Bull (Taurus), the Twins
(Gemini), the Crab (Cancer), the Lion (Leo), the Virgin (Virgo), the Scales/Balance
(Libra), the Scorpion/Claws (Scorpio), the Archer (Sagittarius), the Goat-Horned One
(Capricorn), the Water-Pourer (Aquarius), and the Fishes (Pisces).

In the Timaeus Plato wrote that the Demiurge fashioned the world and created it as a
cosmic animal that had a body and soul with a rational consciousness. The body of the
cosmic animal was comprised of all the celestial bodies in the heavens, and the soul of
the cosmic animal moved these celestial bodies according to two fundamental motions:
the motion of the fixed stars around the axis of the equator, which is called the “motion of
the Same,” and the motion of the planets around the axis of the ecliptic, which is called
the “motion of the Other.” Plato ascribed a greater divinity to the fixed stars, “created to
be divine and eternal animals” whose movements were regular than to the planets whose
motions were more erratic. In Hellenistic astrology, the zodiacal signs which take their
images from the constellational fixed stars, have a higher ranking than do the planets.
This is generally the reverse of modern astrology, where the planets are given more
primacy.

Before we take a closer look at how the zoidia were described by ancient astrologers, let
us state from the onset that Hellenistic astrology differs from modern astrology in that the
twelve signs are fundamentally different than the twelve houses and the planets. Much of
modern astrology is based upon the “12-Letter Alphabet,” in which planets, signs, and
houses have similar qualities and their attributes are often used interchangeably. For
instance, Mars, Aries, and the first house are said to be connected in some kind of
intrinsic manner, and their keywords are often identical. In fact, many of the cases where
modern astrology attributes similar meanings to a planet, sign and house are recent
innovations and are additions to the corpus designed to support the thesis that they are
similar. Ancient astrology did not equate planets to signs, nor signs to houses based upon
any such perceived similarities. The meanings of these basic components of astrological
language were derived by individual considerations consistent with the different roles
they played in the Hellenistic system.

The last introductory point should be a brief comment on the problem of the tropical vs.
the sidereal zodiac in Hellenistic astrology. During the era when Hellenistic astrology
was taking shape, the tropical and sidereal zodiacs were basically in alignment with one
another (the sidereal zodiac is based upon the positions of the “fixed” stars and the
tropical zodiac is based upon the seasons defined by the intersection of the equator and
the ecliptic). Thus the choice of zodiac was not issue that is today due the current
separation of the two zodiacs by approximately twenty-four degrees because of
precessional motion. On one hand, the ancient astrologers knew that the vernal equinox
point was not at 0-degrees of Aries, but closer to 5 or 8 degrees so they certainly had an
awareness of the sidereal issue. However, Ptolemy makes a clear point that the meaning
of the cardinal signs (called tropical and solsticial) was based upon their seasonal
characteristics. Rob Hand has put forth a convincing argument that the widespread use of
the ascensional times of the signs as a major predictive technique is only valid within the
construct of the tropical zodiac. [citations]

The Characteristics of the Zodiacal Signs

According to its construction, the Greek word zoidion, a diminutive form of the noun, can
mean either a small image or a lesser living being. Hephaistio of Thebes writes:

The ancients separated the zodiac into twelve sections, attributing a name
to each from the lesser living things upon the earth that are for the most
part sympathetic, and placing their type in the stars in these parts as it
allows (Apotelesmatics 1.1).

This statement seems to imply that the constellational formations are images of lesser
living creatures on earth, and these creatures were selected to symbolize what that
particular part of the zodiac had to tell us about how events unfold. As you look at the
descriptions of the zodiacal signs, you will see that for the most part they are not said to
signify concrete topics or areas of life as do the planets and houses. It would be more
accurate to say that the signs represent collections of characteristics that modify how the
significations of a planet that is contained in that sign come about, and that those
characteristics are representative of the behavior of animals they represent. As Schmidt
likes to sum this up – events behave as if they were animals.

Pause now, and turn to the descriptions of the zodiacal signs by the various Hellenistic
authors in your Sourcebook (Valens, Paulus, Hephaistio, Ptolemy, Antoichius, Rhetorius).
Let us look at the various ways in which the signs are described, and how these
descriptions compare to the modern expositions of the meanings of the signs. Note that
there are certain categories such as gender, winds, seasons, but also words that are
descriptive of animal appearances such as winged, amphibious, scaly, and four-footed.

First notice that the signs are classified according to masculine or feminine gender; their
sect status of diurnal or nocturnal; their quadruplicity of tropical, solid, or bi-corporeal;
their elemental quality such as fiery, air-like, watery, or terrestrial; as belonging to one of
the four seasons or one the four directional (North, South, East or West) winds. The signs
are also are spoken of in terms of which planet has some kind of rulership position when
occupying it – their domiciles (dwelling places), exaltations and its opposite depressions
(fall), trigons for both day and night charts, bounds, and decans.

Descriptions are included as to what kind of meteorological (weather) phenomena can be

expected when the Sun is present in that sign; the names of the fixed stars located in it;
geographical zones and countries that are in accordance with it; and the various human
body parts allotted to it alluding to the hermetic doctrine found in Antoichus (1.
Prooemium) that the twelve zoidia were made corporeal in accordance with the body
parts of man. The authors tell us how many hours it takes for each zodiacal sign to ascend
over the horizon at various latitudes, supplying the basic information for one of the most
frequently used techniques to time events.

In addition there are several other categories under which the various signs were
classified. The prolific signs are all the water-like ones, the Crab, the Scorpion, and the
Fishes; these are conducive to increase. By contrast the barren signs, the Twins, the
Virgin, the Archer, and the Goat-Horned One are either cold or dry, and these signs
prevent increase. The Crab through the Archer are upright, the signs of long ascension
relating to slow issuance and truthful dealings; while the Goat-Horned One through the
Twins are oblique, the signs of short ascension relating to quick issuance and crooked
business. The Bull, the Virgin, the Archer and the Goat- Horned One are incomplete
signs, as part of their stars lie outside the zodiacal belt, resulting in slow completion or
lack of completion. The Archer and the Goat-Horned One are enigmatical, meaning
events have a problematical outcome. The quadrupedal signs, which represent 4-footed
animals-the Ram, the Bull, the Lion, and the Archer characterize events that are solidly
supported. Those that are human in form, the Twins, the Virgin, the Scales, and the Water-
Pourer, characterize events that are lawful and in accordance with custom. And the
outrageous signs are the Ram, the Bull, the Lion, the Goat-Horned One, and the Fish
which point to events that come about violently. There are also signs that are mute, semi-
vocal, and vocal, as well as those that are classified as winged, humped, sinewy,
amphibious, terrestrial, and scaly.

Finally, in modern astrology, the twelve signs are understood as the twelve basic
psychological needs of the human psyche and portray various archetypes types, such as
Aries the pioneer, Taurus the builder, Gemini the communicator. In Hellenistic astrology
the signs also describe similar traits such as “those born in this sign will be: Aries –
bold…, Taurus – industrious …, Gemini – fond of discourse.” However, these
descriptions seem to refer more to the ascending sign rather than to the Sun sign. Valens
gives a thumbnail sketch for each sign for what moderns might call the personality, but
the ancient might think of as faculties of the soul. He says of Gemini:

Those, so born, then, become fond of discourse, those who work with letters and
education, poetic, lovers of music, teachers of the use of the voice, capable in
matters of household management, those who receive trust. They also become
interpreters, those with an aptitude for commerce, critics of good and bad,
prudent, curious, initiates in occult matters. (I.1)

Let us consider what it may mean for a planet to reside in a sign, or zodiacal dwelling.
When a new member is brought into a household, such as a child or aged parent, this is a
two fold process. The household must accommodate the new member, such as clearing
out the family room for a bedroom, making space in the closets, or sharing, or at
tolerating, different television programs. At the same time the new member must adapt to
the new surroundings, conforming to the routines of the household such a late rather early
dinnertime. In a similar manner, the zodiacal sign, as the dwelling of a household must
take up the significations of the planet residing there, while the events signified by the
planet must unfold in conformity with the characteristics of the sign.

The signs perform various kinds of functions with respect to planets:

1. Zodiacal signs, configured in accordance with the sides of regular polygons,

determine the mode and manner in which the events signified by the planets in
those signs come about in accordance with the categories of gender, triplicity,
and quadruplicity.
2. Zodiacal signs coordinate the planets according to rulership relations. These are
domicile, exaltation, trigon, bound, and decan.
3. Zodiacal signs also configure the planets with each other according to a
relationship called “testimony,” in which they provide information to one
another, somewhat similar to what modern astrologers call aspects.

The backbone of Hellenistic astrology is the comprehensive system of configurations,

testimony, and rulerships that the zodiacal signs provide for the planets. We will address
each of these in turn.

Zodiacal Configurations
Of the many characteristics that are assigned to the signs in the Hellenistic texts, some are
shared by more than one sign, and others are specific to a given sign. Of the ones that are
shared by more than one sign, there are several that are regularly distributed and are the
most important in Hellenistic astrology. These are the categories of gender, quadruplicity,
and triplicity natures that modern astrologers may know as gender, modality, and
element. The individual signs of the twelve-fold zodiac have various sets of natural
connections with one another based upon their geometrical substructure. Signs that are
linked by the inscription of a regular polygon, a hexagon, square, or triangle, within the
circle are related to one another in specific ways. The categories distinguished by these
geometrical configurations depict the way in which events signified by planets in these
signs come to completion. Remember, traditional astrology was a study of outcomes.
Aspects are associated with, but not derived from the configurations, but we will address
this topic in a later section

When a hexagon (the six equal sided figure) is inscribed into the zodiacal circle, it links
together two sets of six signs each that are of the same gender – the masculine signs of
Aries, Gemini, Leo, Libra, Sagittarius, and Aquarius and the feminine signs of Taurus,
Cancer, Virgo, Scorpio, Capricorn, and Pisces. Because the masculine energy was
understood as active, the events and topics signified by planets in masculine signs tend to
proceed faster and conclude sooner. The feminine energy, understood as passive,
predisposes the events and topics signified by planets in feminine signs to slow down and
unfold slower, taking longer to complete. Note that the terms active and passive do not
have the value connotation of good and bad, but in this case faster or slower.

While it is very clear from the texts that diurnal planets function more in accordance with
their basic nature when in the diurnal signs, which are the masculine signs, and that
nocturnal planets do better in nocturnal signs, which are the feminine signs, the issues
around planetary gender and the gender of signs is more muddled. Mercury, which is a
male planet, can sometimes belong to the nocturnal sect, and Mars is always a member of
the nocturnal sect. Does this mean that Mars and sometimes Mercury prefer the feminine
signs or the masculine signs? This discrepancy is one of the factors that has led Schmidt
to consider that the doctrine of planetary gender was late to the tradition.

What can be said is that the events associated with planets in masculine signs proceed in
a faster manner and those in feminine signs come about in a slower manner. And, in
general, a male or female planet is more comfortable when in a sign that corresponds to
its gender. But in some situations it may be more advisable for a frenetic male planet to
slow down or for a sluggish female planet to speed up. Putting the favorability issue
aside, the gender of a sign affects the rate of speed and length of time it takes for that
planet’s events to unfold.

When a square (the four-sided figure) is inscribed into the zodiacal circle, it links
together three sets of four signs each, which the ancients called the quadruplicities
(modern modalities). Their meanings were based upon the seasonal changes in the air
(Ptolemy 1.11 and Antiochus 1. Proemium), and provide one of the arguments for the use
of the tropical zodiac in Hellenistic astrology.

The tropical signs (modern cardinal) included both the equinoctial signs of Aries and
Libra and the solsticial signs of Cancer and Capricorn; each of these signs ushers in one
of the four seasons where there is a turning in the air. Aries ushers in Spring, while Libra
ushers in Fall; and Cancer ushers in Summer, while Capricorn ushers in Winter. The
solstices mark a turning of the Sun’s northern or southern direction, and thus events and
topics signified by planets in the solsticial signs of Cancer and Capricorn tend to have
sudden reversals or break off without coming to completion. The equinoxes mark the
moment of equal length of day and night hours, followed by the increasing prevalence of
day over night or vice versa; thus events and topics signified by planets in the equinoctial
signs of Aries and Libra are characterized by abrupt endings and beginnings.

The solid signs (modern fixed) are Taurus, Leo, Scorpio, and Aquarius, which correspond
to the second month in each season where the air was seen to become calm and
unchangeable. Events and topics signified by planets in the solid signs, which are more
fixed in their natures, eventuate in a steady, uniform and long-lasting manner. The events
are lasting and permanent with some exceptions. Taurus, one third of whose stars are
obscured behind Aries, can be so slow in completing that they never finish, and hence
Taurus is called an ‘incomplete sign.’

The bi-corporeal, or double-bodied signs (modern mutable) are Gemini, Virgo,

Sagittarius, and Pisces, which mark the third month in each season when the air is
changeable, being a mixture between the preceding and subsequent seasons, increasing or
decreasing the day. Events and topics signified by planets in the bi-corporeal signs are
therefore digressive and have many changes in their course before coming to completion.

As the quadruplicities indicate the various modes of completion, a consideration of these

categories is especially important in all kinds of inceptions (electing times to initiate
events) in order to insure that the event will be brought to fulfillment. For example, the
solid signs on the angles indicate that the event will be permanent, while solstitial signs
portend reversals.

When a triangle (the three-sided figure) is inscribed into the zodiacal circle, it links
together four sets of three signs each, which the ancients called the triplicities. In modern
astrology the triplicities are associated with the four elements – the signs that are
classified as Fire (Aries, Leo, and Sagittarius), Earth (Taurus, Virgo, and Capricorn), Air
(Gemini, Libra and Aquarius), and Water (Cancer, Scorpio, and Pisces). However, the
association of the triplicities with the four elements does not appear in the earliest
literature, or even in some of the later literature. Instead, these sets of signs were linked
with the winds of the four directions - what would become the Fire triplicity was
associated with the East wind, the Earth signs with the South Wind, the Air signs with the
West Wind, and the Water signs with the North Wind. In addition, these sets of signs
became one the rulership categories, that of trigons, which we shall discuss in the next
section.

In the search for the primal substance that underlay all matter, ancient philosophers
arrived at the doctrine that everything was composed of the four elements of fire, earth,
air and water, and that these elements changed into one another through the action of the
four qualities of hot, dry, wet and cold. Hellenistic astrologers adapted this doctrine to the
classification of the twelve signs according to these four elements, and Claudius Ptolemy
described the powers of the planets in terms of the four qualities.

Valens gives an elemental characteristic to each of the signs, and Antiochus links each of
the triplicity sets to one of the elements, explaining that, “since everything material is
composed from these four elements or bodies, it is necessary that man, as participating in
the same nature, also share in these elements” (Thesaurus 3). Paulus talks about the
triplicities only in terms of the winds, and Ptolemy and Hephaisto add the day and night
and night rulers of the trigon sets, but do not address the elements. At the end of the
tradition in the early 7th century CE, Rhetorius of Egypt merges both the elemental and
wind designations with each triplicity set. The complementary polarities between the East
and West directions are maintained with that of the Fire and Air signs, as well as the
complementary relationship between the North and South direction with the Water and
Earth signs.

But, a most important point is that none of authors give any interpretive meaning to either
the element characteristic or the wind direction. The modern understanding that earth
applies to the physical body, water to the emotional, air to the mental, and fire to the
spiritual is in fact quite recent in the literature. In his epistemological and grammatical
speculations upon Hellenistic astrology, Robert Schmidt has proposed correspondences
between the four triplicities and the four verbal moods of ancient Greek grammar:
imperative, indicative, optative, and subjunctive.

Aries, Leo, and Sagittarius are the signs associated with the fire element. Note that these
are all masculine and diurnal signs. The brilliant illumination of fire compels the events
signified by planets in fire signs to be seen, and can be correlated to the imperative
moods which is the issuance of commands. Taurus, Virgo, and Capricorn, feminine and
nocturnal signs, are those associated with the earth element. Events signified by planets
in earth signs are physically tangible, and can be correlated to the declarative mood that
gives statements of fact. The signs associated with the air element are Gemini, Libra and
Aquarius – the remainder of the masculine diurnal signs. In the same way that air has a
certain transparent and ephemeral nature, events signified by planets in air signs are ripe
with potentiality in which only a few of the many imagined possibilities may or may not
ultimately occur. The air element is connected to the optative mood—often called wish-
fulfilling, “Oh, would that this thing happen.” Cancer, Scorpio, and Pisces are associated
with the water element, and complete the feminine and nocturnal signs. As water takes
the shape of its container, events signified by planets in water signs are contingent and
dependent upon the actions of others; thus they can be said to correspond to the
subjunctive mood that is used for dependent clauses in sentences.

You should pay careful attention to the fact that no regular polygon links signs that either
are adjacent, being two signs apart such as Aries and Taurus or six signs apart such as
Aries and Virgo. These disjunct signs do not have a geometrically-based connection to
one another and are not configured. In Hellenistic astrology, they are said to be in
aversion and have no common nature that characterizes how events in those signs come
to pass. We will return to a fuller discussion of this important point later.

Sample Delineation
Turning back to the placement of Venus in Gemini (a masculine, bi-corporeal, airy, and
human sign) in the chart of JKO, the following statements can be posited: the events
associated with Venus can be expected to come about quickly (masculine); are
changeable and with digressions in their course (bi-corporeal); are full of hoped-for
potential some of which may be unrealized (airy element optative mood); and great
beauty is associated with a human sign, Gemini the Twins.

Configurations and Testimony

As we discussed above, certain sets of signs describe the mode and manner in which
the events associated with the planets come about. These sets of signs also provide
configurations for the planets whereby planets can give testimony to one another, in ways
that are somewhat similar, but not exact, to the modern concept of aspects. We will more
fully investigate the sophisticated aspect doctrine in Lesson 5, but for now there a few
fundamental points we need to make.

Signs that are connected to one another through the sides of a regular polygon inscribed
in a circle, either by hexagons, squares, or triangles described above are said to be
configured to each other. Planets that occupy these signs are naturally configured to one
another as well because of their presence in signs that themselves are naturally
configured. When planets occupy sign based configurations, they are said to be able to
witness one another and provide testimony (the Greek word martureo).

The side of the hexagon yields the sextile (60-degrees) configuration, the side of the
square yields the square (90-degrees) and opposition (180-degrees) configuration, and the
side of the triangle (120-degrees) yields the trine configuration. These are the only
planetary configurations that are allowable in Hellenistic astrology. The conjunction was
understood, not as a configuration, but rather as a co-mingling of the natures of planets in
the same sign and called a co-presence. The modern semi-sextile (30-degrees) and
quincunx (150-degrees) were not considered to be configurations as no regular polygon
could link these signs. Planets in these disjunct signs were said to be in aversion, turned
away from one another and having no connection whatsoever. This was thought to be a
most unfortunate situation. In sign based configurations, it is the planets’ presence in the
signs themselves that gives them their connection or lack of connection to one another,
not their orb or arc of separation.

The interpretations in the Hellenistic texts abound with statements concerning the
planets witnessing one another as well as witnessing houses. But witnessing can only
occur when planets are connected through their presence in sign based configurations.
Much more on this later, but for this lesson what it is important to understand is that it is
the signs that provide the planets with the capacity to exchange information; the only
valid configurations are the sextile, square, trine, and opposition whereby one planet can
give testimony to another planet. Because the semi-sextile and inconjunct signs are not
configured to one another, planets in these signs cannot give testimonies to each other;
but they may be connected in other ways which we shall discover in future lessons.
Four Kinds of Zodiacal Rulerships
We are now ready to discuss the delineations of planets in certain signs according to a
very important concept in Hellenistic astrology called rulerships.

Modern astrology approaches the delineation of planets in signs as the twelve various
manners in which planets operate, and a psychological interpretation would add that the
signs describe the twelve basic needs of the psyche. For example, a person with the Moon
in Taurus might be said to have an emotional need for stability and financial security,
while appreciating the finer things in life. The Moon in Scorpio person might be
characterized by a powerful and penetrating emotional nature that tends towards secrecy
and keeping the feelings internalized. And all this is true on a level of describing
personality. However, it is unlikely that such texts would also point out that the Moon in
Taurus person has a better chance of achieving that financial security and high status with
reference to the houses that the Moon both occupies and rules, or that the Moon is
Scorpio person may have a more difficult time in having their emotional needs respected
and understood and be challenged in successfully manifesting the significations of the
houses the Moon occupies and rules.

The notion that planets because of their placement in the various zodiacal signs are not
equal in their capacity to indicate neither favorable life circumstances nor effectiveness in
bringing about their significations is politically incorrect in modern practice. However, it
is a fundamental operating principle in traditional astrology. It is the signs themselves that
determine the resources that each planet has to accomplish its intentions, and some signs
are more hospitable to certain planets than to others.

This leads us into the doctrine of zodiacal rulerships. Hellenistic and Medieval
astrologers utilized four (and sometimes five) kinds of rulerships – domicile, exaltation,
trigon/triplicity, bound/term, and decan/face. Modern astrology retains knowledge
of rulership by domicile and exaltation, such as the Moon is the ruler of Cancer or that
Saturn is exalted in Libra, but has lost the usage of rulership by trigon,
bound, and decan. (Note here that the medieval tradition uses the word “”triplicity for
the Hellenistic “trigon,” the word “terms” for the Hellenistic “bounds,” and the word
“face” for the Hellenistic “decan”).

Hellenistic astrologers looked at each of these categories as equally important, but each
one was used for a different kind of inquiry. Medieval astrologers did not differentiate
between the various uses of each type of rulership. Instead they ranked them in
decreasing order of importance from domicile, exaltation, triplicity, terms, and face
according to a pointing system, and the planet with the most points was called the
almuten, or victor.

Strictly speaking, a planet cannot rule a sign, because a sign is of higher rank than a
planet in the cosmic soul. However a planet can rule another planet that is in its sign.
When looking to the texts of the Hellenistic astrologers, we have to look hard to find
delineations of planets in signs, such as those we know in modern astrology, with the
exception of Firmicus Maternus who does give a brief cookbook type delineations for
two of the planets, Saturn and Jupiter, in the various signs. But what is found more
commonly are statements as to the effects of planets when in the domiciles, exaltations,
trigons, bounds, or decans of other planets, as modified by belonging to the diurnal or
nocturnal sect.
Let us discuss each of these kinds of rulerships in turn, exploring not only the relative
strength of planets when occupying the various signs, but also what kind of
information each of zodiacal rulerships can tell us regarding the events signified by
planets in those signs.

Domicile Rulership
In the previous lesson on planets, we have already mentioned that each planet was
said to be the lord or lady of a certain domicile which modern astrologers speak of
as a planet ruling a particular sign. In the Hellenistic system, the assignment of
planets to signs was based upon geometrical considerations in the terms of the
distance and speed of the planets from the Sun, rather than on the principal of
affinity where the planet is similar to the sign. We also discussed that a planet was
considered to have power when in its own domicile, because, as the master of the
household, it had access to all of its own resources and not dependent upon others
for its well being. Thus it was self-sufficient and had the capacity to bring about its
significations.

Thus when evaluating the condition of a planet according to it sign, it is necessary

to note whether or not it occupies its own domicile. If so, this is a fortunate
condition that denotes power and the potential for accomplishment of its
significations, both in terms of what is signifies as part of its essential nature and
well as the topics its rules as the lord of a house. If a planet is not in its own
domicile, then look to see which planet is its domicile lord. Then consider the
position and condition of the domicile lord in order to evaluate the kind and amount
of assistance it can expect to enable its events to manifest.

While Medieval and Modern astrology both make note that if a planet is in the sign
opposite the one it is said to rule, it is in detriment and is a problematical condition.
While Hellenistic astrology does not have a specific term for a planet in its anti-
domicile, the writings also concur that this is an unfortunate placement for the
planet and contributes to its’ acting badly. Imagine the desperate actions of
someone who has been exiled from his or her homeland and is bereft of resources
and support.
Let us return to Venus, the general ruler of love matters and the particular ruler of
marriage and sorrows as lord of the 7th and 12th houses, in the chart of JKO.
Venus in Gemini is not in her own domiciles of either Taurus or Libra; thus she is
dependent upon her host Mercury, the lord of Gemini for her needs. Mercury in her
chart is placed in Leo in the 10th house. Mercury provided her with two royal (Leo)
marriages that gave her great status in the world (10th house). However, these
marriages did not give her
happiness, and later we will discover why not.

Exaltation Rulership
The next kind of rulership is called exaltation rulership, where each planet is
exalted, or raised high, in a particular zodiacal sign. The Greek term is hypsoma.
The Sun is exalted in Aries, the Moon in Taurus, Mercury in Virgo, Venus in Pisces,
Mars in Capricorn, Jupiter in Cancer, and Saturn in Libra. The Hellenistic
astrologers gave specific degrees of each sign for the maximum point of the planet's
exaltation, but these exact degrees varied in some cases. When a planet occupies a
sign in which it is exalted, it is held in high esteem and treated as a favored guest.
The closer it is to its exaltation degree, the greater the honor it has. Firmicus
Maternus wrote that a planet in exaltation is raised up to the maximum of its own
natural force, and those so born are made fortunate and successful (Mathesis 2.3).
For example, when the Sun is in Aries, it is exalted, and the native can expect to
receive honors and recognition for the topics that the Sun signifies and rules.

When a planet occupies the sign opposite its exaltation sign, it is said to be
depressed or in its fall, being cast down and held in disrepute. The Greek term is
tapeinoma. The Sun has its depression in Libra, the Moon in Scorpio, Mercury in
Pisces, Venus in Virgo, Mars in Cancer, Jupiter in Capricorn, and Saturn in Aries.
Firmicus Maternus continues that a planet in its depression suffers loss of that
natural force and creates situations where the individuals are plagued by bad luck
and poor conditions (2.3). Imagine the difference in reception that someone might
give to the visit of a generous aunt and that of a freeloader cousin, and you can
understand what it means to be an honored guest or treated marginally in a domicile
 Note that the polarities of the planets in their signs of exaltation and depression are
the same planetary pairs of opposite domiciles found in the thema mundi. For
example, in the thema mundi the Sun as domicile lord of Leo is opposite Saturn as
domicile lord of Aquarius; in the system of exaltations and depressions the Sun in
Aries is again now opposite Saturn in Libra, and vice versa. The exaltation
ruleships may be one of the few
concepts that came from Babylonian astrology, where each planet had a secret
place where it was considered to be auspicious. However there is evidence to
suggest that the cuneiform texts giving the signs of the exaltation are late, and may
have been influenced by Hellenistic transmission. The rationale behind the
assignments is not clear, although Ptolemy attempts to give a meteorological
explanation that is less than convincing (I.19). It can be pointed out that the signs of
exaltation of the diurnal planets are trine to one of the signs of their domiciles (the
Sun exalted in Aries is trine to its domicile Leo), and that the signs of the
exaltations of the nocturnal planets are sextile to one of the signs of their domicile
lords (the Moon exalted in Taurus is sextile to its domicile Cancer).

For our purposes of determining a planets capacity to be effective as concerns its

significations, when it is in a sign of its exaltation this is a condition that is
favorable for success and acknowledgment and when it is in a sign of its depression
it bodes ill for recognition and beneficial treatment.

Trigon Rulership
The third type of rulership system used in traditional astrology is based primarily
upon the four triplicities of the fire, earth, air, and water elements and secondarily
upon sect. Each element has a set of rulers called its trigon lords - a day lord, a
night lord and a common (or cooperating/ participating) lord. When a planet is in a
sign and sect in which it has rulership by triplicity element, it is supported by its
natural elemental environment. It has greater stability, and thus has greater power
to bring about its significations in ways that are beneficial to the material well
being of the individual. In terms of interpretation, a planet in its own triplicity has
the support of its community in any venture it might undertake.

 In the fire triplicity of Aries, Leo, and Sagittarius - the Sun is the trigon lord
in a day chart, Jupiter in a night chart, and Saturn cooperates with
both.
 In the earth triplicity of Taurus, Virgo, and Capricorn, -Venus is the trigon lord in
a day chart, the Moon in a night chart, and Mars cooperates with both.
 In the air triplicity of Gemini, Libra, and Aquarius – Saturn is the trigon lord in a
day chart, Mercury in a night chart, and Jupiter cooperates with both.
 In the water triplicity of Cancer, Scorpio and Pisces – Venus is the trigon lord in a
day chart, Mars in a night chart, and the Moon cooperates with both.
Let us take the example of Jupiter in Aries in a night chart. Aries belongs to the fire
triplicity; Jupiter is the trigon lord of the fire triplicity in a night chart; thus Jupiter
occupies a position of its own rulership as its own trigon lord. This brings power to
Jupiter’s capacity to bring about its events because of the support it has. However, if
Jupiter were in Scorpio, since Scorpio is a water sign and Venus is the day trigon lord of
water, Jupiter is not in its own position of rulership. In fact Jupiter has no rulership power
at all in any of the water signs, and thus has less capacity to make its concerns happen
because of lack of support from the environment.

Taking a closer look at the trigon lords, you can see that the fire and air triplicities,
which are composed of the diurnal masculine signs, have the diurnal planets as their
trigon lords. Likewise, the earth and water triplicities, composed of the nocturnal
feminine signs, have the nocturnal planets as their trigon lords. This, in a general sense
the diurnal planets Sun, Jupiter and Saturn do better in the fire and air triplicities where
they are supported by their natural elemental environment, and if in addition by sect
conditions they happen to occupy a position in which they themselves have rulership, this
is the best of all possible conditions. The same holds true for the noctural planets Moon,
Venus and Mars –in the earth and water triplicities.

The trigon lords of the sect light, that is either the Sun or Moon, depending upon if the
chart is a day or night chart was an important Hellenistic Universal Technique used to
determine the overall eminence of an individual. Dorotheus of Sidon used the trigon lords
extensively for many other considerations.

It is important to note that Claudius Ptolemy changed the rulers of the watery trigon, and
eliminated the cooperating rulers all together. Some medieval and classical renaissance
astrology, especially the work of William Lilly, is derived directly from Ptolemaic
tradition and adheres to his convention. However the system used by most of the
Hellenistic astrologers is the one given above, and is known as the Dorothean system
from the work of Dorotheus of Sidon.

Bound Rulership
The fourth type of rulership used in Hellenistic astrology was known in Greek as the
horion (pl. horia). The preferred translation for this word has been changing over the last
few years, and in the various Hellenistic publications over the last dozen years, you may
see the word as horion, bound, limit, confine, or the Latin word term. Be aware that all
these words are referring to the same concept.

The Greek word horion translates as boundaries or limits of territory, and we will use the
word bound as a translation for horion. In the Arabic/Medieval tradition the word is
translated as “terms” from terminus, meaning the end limits. While each sign is the
domicile of a planet, the degrees of the sign are divided among all the planets. The
bounds are the unequal divisions of each thirty-degree sign into five parts, according to a
rationale that has not yet been determined. Each subdivision of the sign is under the
rulership of one of the five planets – Mercury, Venus, Mars, Jupiter, or Saturn. The two
lights, the Sun and Moon, are not bound lords.

The bound lord is also called an oikodespotes, or ruler in the household. When a
planet is in its own bounds, it sets its own rules and is not restricted to the rules of
another. Thus a planet in its own bounds has autonomy. When it is in the bounds of some
other planet, it governed and confined or restricted by the rules of that bound lord.
Antiochus tells us that the actions of the bound lords have an affect upon the fate of the
individual. When a planet is found in the domicile of a benefic and in the bound of a
benefic, it has a beneficent effect on the fate, while in a malefic domicile and malefic
bound, it afflicts and dims the fate (Thesaurus 12). Firmicus Maternus writes that a planet
in its own bounds was as powerful as in its own domicile (II.6). One of the major uses of
the bound lords was in length of life calculations, as well as a time lord procedure called
Circumambulations in which various bound lords in turn governed over successive
periods of the life.

Take a look at the bounds table; this version of the bounds is known as the Egyptian
Bounds. Note how various planets are assigned to the various degrees of each sign. One
of the malefic planets, either Mars or Saturn, is the bound lord the last few degrees of
each sign. A trace of this technique remains in modern astrology where the last few
degrees of each sign are associated with some kind of difficult condition, but most
astrologers no longer remember why this is the case. Again, be aware that Claudius
Ptolemy gives a different system of assignments for the bound rulers that are carried on in
the classical renaissance tradition by William Lilly and others. If you are using a
computer program to generate the bound lord of the planets, be sure to verify which
system is being used by the programmer.

Thus if a planet is in its own bounds, it has autonomy and independence. When it is in
the bounds of some other planet, it’s action is limited by the rules of that bound lord and
its fate will be determined by the condition and relative benefic or malefic nature of that
bound lord. A simple example is to think of being in school, and the difference between
having a Jupiterian bound lord teacher who is easy going with the rules and
accommodating to your special needs and that of a Saturnian bound lord teacher who is
harsh and strict. This will help you to understand how a bound lord limits or curtails the
range of a planets expression in a particular sign. If planet is in its own bounds, setting its
own rules, perhaps the student is doing an independent study.

In summation, when a planet is in its own domicile, exaltation, trigon, or bound, it is very
powerful in its capacity to be effective and produce results that are favorable and
benefical for the individual. When a planet occupies two or more positions of it own
rulerships, it was said to be in its chariot and it rejoiced [citation]. When a planet has
power, it has the resources to produce its effects and accomplish its intentions. It has
stability in that its significations will be consistent and endure over the course of the
individual’s life. Dorotheus tells us that each planet is a benefic when it is in its house or
in its triplicity or in its exaltation so that what it indicates of good is strong, increasing. A
malefic, also, if in its own place [of rulership], its evil becomes lighter and decreases
(1.6).

Decans
Before leaving this section on zodiacal rulerships, a brief mention should be made of
another division of the zodiacal signs called the decans. Unlike Medieval/Arabic
astrology where the decans, which are called “the faces” are the fifth and least powerful
level of rulership, in Hellenistic astrology they do not constitute a type of rulership.
However, they are another means of dividing each of signs into three ten-degree
segments that are under the auspices of a different planet and that have interpretive
meanings.

The Hellenistic decans are vestiges of the indigenous Egyptian astral theology where as
early as 2400 BCE various stars or star groups that rose heliacally over the course of the
year were inscribed on the inside of coffin lids to inform the dead of the proper times to
say prayers during their journey through the Underworld. By the Middle Kingdom, the
thirty-six decan stars had become identified with gods. When Hellenistic astrology took
shape in Egypt the thirty-six decan system was grafted onto the twelve sign zodiacal
circle. There are a number of temple facades from Ptolemaic Egypt where we see this
confluence of the decans with the zodiacal signs. The Greek term for decan is prosophon,
which does mean face or mask, and decan is said to be the “face” of a particular planet.
The first decan of Aries is the face of Mars, the next decan is the face of the Sun, the third
of Venus; the first decan of the Taurus is Mercury, and so forth in descending Chaldean
order.

The decanic doctrine appears in some of the earliest Hellenistic texts, especially the
Hermetic and Gnostic medical and magical literature, but while being mentioned by most
authors, seems to have fallen out of use later in the astrological tradition. It was passed on
as the genre of astral magic into the Arabic and Renaissance traditions. This prompts us
to ask exactly what role they played in the Hellenistic context.

In some Hellenistic texts, a planet is interpreted in a decan similar to how it is interpreted

in a sign in modern astrology. One clue can be found in Antiochus (10) where he tells us
since the Sun signifies the matters of the soul, the decan in which the Sun is found
describes the nature of his soul. For instance, when the Sun is in the first decan of the
Ram, which is the face of Ares, the soul of the native is militant, in the third decan, that
of Aphrodite, it is delineated as effeminate, etc. In fact, the Hellenistic astrologers
interpreted the Sun in decans in something like the way in which modern astrologers
interpret Sun signs. Hephaistio (1.1) gives delineations of a person’s character and
physical appearance based upon the decan that is rising at birth.

As a concluding note, it should be stressed that Hellenistic astrologers did not delineate
planets in signs as do modern astrologers. Instead, they delineated planets in the bounds
or domiciles of other planets. There are extensive “cookbook” delineation texts for a
planet and its ruler. Thus the delineation did not emphasize so much the kind of thinking
that goes, “The Sun is in Virgo which is analytical…,” as much as, “The Sun is in the
domicile of Mercury.”

Going back to configurations for a moment, it is a very important dictum in

Hellenistic astrology that rulers of planets (according to any of the four modes of
rulership) should ideally be configured to the planets they rule and are capable of
witnessing them by sign based configurations. This only makes sense, because in order
for a host to do its job properly, it must be able to see and recognize the guest; similarly
for bound and trigon lords there must be a connection between the planet and its lord in
order for the planet to be effective.

Sample Delineation
Returning to our analysis of the planet Venus at 22 Gemini in the diurnal chart of JKO,
we would say that Venus is in the domicile of Mercury, the trigon of Saturn (Saturn is the
trigon lord by day of the air signs), and the bounds of Mars (Mars is the bound lord of
the 18th – 24th degrees of Gemini); there is no exaltation lord of the sign Gemini. Venus
does not occupy any of her own positions of rulership (such as being in her own
domiciles of Taurus or Libra; being in any of the earth or water signs where she is the
trigon lord by day, or being in any bounds that are ruled by Venus as would be the case if
she were in the 12th to 17th degrees of Gemini). Thus Venus is at a disadvantage in not
having access to any of her own resources to manifest beneficial events for herself as
regards marriage, but is dependent upon Mercury and Saturn, who although they are
configured to her, are not planets of her sect; and malefic Mars, while a sect-mate,
represents the principle of severance that as bound lord sets the rules.

Readings in the Project Hindsight Sourcebook of Hellenistic Texts

1. Valens 1.2 – Concerning the Nature of the Twelve Zoidia

2. Antiochus Summary 2 – Excerpt on the nature of the zoidia, their gender, and
winds.
3. Paulus 1.2 – On the Twelve Zoidia (conclusion)
4. Rhetorius (On the Zoidia) – Conclusion
5. Rhetorius (Collection): Prooemium
6. Ptolemy 1.12 – Concerning Tropical, Equipartite, Solid and Bicorporeal Zoidia
7. Rhetorius (Collection) 1.3 – Concerning the Mixture of the Twelve Zoidia
8. Porphyry 5 – Concerning the Domiciles of the Stars which they also Call Zones
9. Porphyry 6 – Concerning Exaltations
10. Valens 1.3 – Concerning the Sixty Bounds
11. Diagrams on Hexagons, Squares, Triangles
12. Aversions Diagram
13. Table of Rulerships
14. Bounds Table
15. Exaltations Diagram
16. Table of Monomoira
CORRESPONDANCE COURSE VERSION ONLY
Summary
Expanded example
Readings in sourcebook
Language
Assignment

Summary of Main Points

1. In Hellenistic astrology, the twelve zodiacal signs, whose images as living beings
are based upon the groupings of the fixed stars, have a higher order of divinity
than do the planets.
2. The signs take up the planets into their domiciles, and the events signified by the
planet in a sign must conform in accordance with the characteristics of the sign.
3. The inscription of regular polygons into a circle link together certain sets of signs
into hexagons, squares, and triangles which determine the speed, manner of
completion and mode of expression by which the significations of the planets are
expressed.
4. The only valid configurations are the sextile, square, trine, and opposition by
which one planet can witness another planet. Configurations are determined by
sign, not degree. The modern conjunction is not a configuration, and it is called a
co-presence. Semi-sextiles, quincunxes and other modern aspects are not
considered configurations.
5. The signs provide a system of rulerships for the planets. There are four kinds of
rulerships in Hellenistic astrology – domicile, exaltation, trigon/triplicity, and
bound. They are all equally important, but used for different kinds of inquiries. A
planet in its own positions of rulership has greater power and stability to produce
its significations with consistency.

Expanded Sample delineation

Let us now evaluate the planets in the chart of Jacqueline Kennedy Onassis, using the
principles we have learned so far about zoidia in regards to familiarization,
configurations, and rulerships.

First of all we will determine the various lords for each planet employing the following
steps in our thinking process. Turn to the Table of Planetary Rulerships in your
Sourcebook Reader and follow each step of the process. We are placing the answer to
each question in the appropriate box as given below.

Sun - the Sun is in 6 degrees of Leo (rounding up).

1. Who is the domicile lord of Leo? The Sun.
2. Is the Sun configured to its domicile lord? The Sun is its’ own domicile lord.
3. Which planet is exalted in the Leo? None.
 4. Who is the trigon lord of the fiery Leo in day chart. The Sun.
5. Who is the bound lord of 6 degrees of the Leo? Jupiter.
Moon – the Moon is at 26 degrees of Aries.
1. Who is the domicile lord of Aries? Mars
2. Is the Moon configured to her domicile lord Mars? No, there is no valid
configuration between the Virgo and the Aries.
3. Who is exalted in the Aries? The Sun.
4. Who is the trigon lord of the Aries in a day chart. The Sun
5. Who is the bound lord of 26 degrees Aries? Mars.
Mercury – Mercury is at 3 degrees of Leo.
1. Who is the domicile lord of Leo? The Sun
2. Is Mercury configured to his domicile lord, the Sun? They are co-present in the
same sign of Leo.
3. Which planet is exalted in Leo? None.
4. Who is the trigon lord of Leo in a day chart. The Sun
5. Who is the bound lord of 3 degrees of Leo? Jupiter
Venus – Venus is at 22 degrees of Gemini
1. Who is the domicile lord of Gemini? Mercury
2. Is Venus configured to her domicile lord, Mercury. Yes, they are in zoidia of
Gemini and Leo which are configured by a hexagon/sextile relationship.
3. Who is exalted in Gemini? No one.
4. Who is the trigon lord of the airy Twins in a day chart? Saturn
5. Who is the bound lord of 22 degrees of Gemini? Mars.
Mars – Mars is at 15 degrees of Virgo.
1. Who is the domicile lord of Virgo? Mercury.
2. Is Mars configured to his domicile lord, Mercury? No, there is no valid
configuration between the signs containing Mars and Mercury, which are Virgo
and Leo.
3. Who is exalted in Virgo? Mercury.
4. Who is the trigon lord of Virgo in a day chart? Venus.
5. Who is the bound lord of 15 degreesof Virgo? Venus.
Jupiter – Jupiter is at 10 degrees of Gemini.
1. Who is the domicile lord of Gemini? Mercury
2. Is Jupiter configured to his domicile lord, Mercury. Yes, they are in signs of
Gemini and Leo, which are configured by a hexagon/sextile relationship.
3. Who is exalted in Gemini. No one.
4. Who is the trigon lord of the Twins in a day chart? Saturn.
5. Who is the bound lord of 10 degrees of Gemini? Jupiter
Saturn – Saturn is at 25 degrees of Sagittarius.
1. Who is the domicile lord of Sagittarius? Jupiter
2. Is Saturn configured to his domicile lord Jupiter. Yes, they are in the signs of
Sagittarius and Gemini, which are configured by the opposition relationship.
3. Who is exalted in Sagittarius. No one.
4. Who is the trigon lord of Sagittarius in a day chart? The Sun.
5. Who is the bound lord of 25 degrees of Sagittarius? Saturn.
 Domicil Exaltatio Trigo Bound
e n n
Sun Sun Sun Jupite
r
Moon Mars Sun Sun Mars
Mercur Sun Sun Jupite
y r
Venus Mercury Satur Mars
n
Mars Mercury Mercury Venus Venus
Jupiter Mercury Satur Jupite
n r
Saturn Jupiter Sun Saturn

Let us now make a general assessment of our criteria, and then look at some of the
planets individually. Remember that if a planet is in its own positions of rulership, it can
be more effective. It has stability, dependability, and one can count on the significations
of the planet being produced in a steady and consistent manner over the length of the life
or the period over which it is a time lord. If a planet is not in its own positions of
rulership, it has less support from the chart, and thus is unstable, being undependable
and inconsistent or short-lived in the production of its effects. If a planet is configured to
its domicile lord, it is witnessed and thus can be provided for. If it is not configured, the
domicile lord doesn’t even know its there, so is not likely to send assistance.

A cursory evaluation tells us that the Sun is in its own domicile and trigon, not
beholden to anyone else, and in the bound of a benefic, one of its sect-mates, who sets
lenient rules and gives generous terms. All this denotes power, stability, and fortunate
circumstances. The fiery elemental nature of its trigon compels its significations to come
into being. It is in a solid sign, implying that the events will complete in a steady and
uniform manner, and in a masculine sign whereby the events are active and eager to
express themselves.

The Moon, by contrast, is not in any her own positions of rulership. It is in both the
domicile and bound of one of her sect-mates, the destructive Mars whose basic nature is
to separate and to whom it is not configured. Thus the Moon has little stability, and is
dependent for her well being upon a malefic who doesn’t even know that she is there.
Nevertheless her fiery elemental trigon lord the Sun compels her significations to
manifest in active ways and the tropical equinoctial nature of her sign Aries indicates
that they are characterized by abrupt beginnings and endings. While we are not doing
any serious interpretations yet, you might consider that one of the Moon’s significations
is conception, and review Jackie’s history of repeated miscarriages and stillborn
children.
 What can we determine about the condition of Mars? Mars also is not in any of its
own positions of rulership, occupying the domicile and exaltation of Mercury, not a sect-
mate, to whom it is not configured. He is in the earthy trigon of his sect-mate Venus who
brings his significations to pass in a tangible and matter of fact manner, and who also is
his bound lord keeping him restricted in a garden of pleasurable amusements. Mars, a
nocturnal planet, contrary to the sect in favor and located in the overbright glare of the
diurnal environment where to his distress everyone can see how he is amusing himself is
located in a feminine sign, Virgo, which can act to slow down or retard his malefic
expressions and a in bi-corporeal sign which has many digressions before coming to
completion. Viewing Mars as a general significator of estrangements, we might reflect
upon Jackie’s sojourn upon the Greek island of Scorpios when she was vilified by the
American people with her self-imposed exile in a luxurious garden continuously
surrounded by the papapazzi.

Language Component

The names of the twelve zodiacal sings as written in ancient Greek are:

KriovvV – Ram- Aries

Tau:roV Bull - Taurus
Divdumoi Twins - Gemini
KarkivnoV Crab - Cancer
Levwn Lion - Leo
ParqevnoV Maiden - Virgo
ZugovV Yoke - Libra
SkorpivoV Scorpion - Scorpio
ToxovthV Archer - Sagittarius
AijgovkerwV Goat Horned One - Capricorn
JUdrocovoV Water Pourer - Aquarius
jIcquveV Fishes - Pisces

The sentences this week come from Paulus Alexandrinos, Introductory Matters.

1. JArsenika; me;n zwv/diav eijsi tavde` KriovvV, Divdumoi,

Levwn, ZugovV, ToxovthV, JUdrocovoV, qhluka; de; ta; touvtwn
uJpovloipa` Tau:roV, KarkivnoV, ParqevnoV, SkorpivoV,
AijgovkerwV, jIcquveV

JArsenika; - (a variant spelling of arrenikoV) – masculine

 zwv/diav - zodical signs
eijsi - are
tavde - these
qhluka; de; ta; touvtwn uJpovloipa – the remainder of these
(signs) are feminine

2. Oijkhthvria` Krio;V kai; SkorpivoV [ArewV, Tau:roV kai; ZugovV

jAfrodivthV, Divdumoi kai; Parqe;noV JErmou:, KarkivnoV
SelhvnhV, Levwn JHlivou, ToxovthV kai , jIcquveV DiovV,
AijgovkerwV kai; JUdrocovoV Kronvvvou.

Oijkhthvria – dwelling places, domiciles

Note: The planet names have slightly different endings than what you
learned last week. This is because they are are in the genitive case which
refers to possession. Thus read each planet as “of” – i.e., [ArewV = of
Ares

Homework Assignment

I. Reading Assignment
1. Week 3: The Zoidia in Sourcebook of Hellenistic Texts
2. Continue reading about the planetary gods in Larousse’s Encyclopedia of
Mythology or any other mythology book you might have. Does it seem to you that
the archetypal expression of that god or goddess as understood by the ancient
Greeks bleeds through into the astrological significations of that planet? (Optional)
3. If you have any of the books listed in the Mythology section on the myths of the
zodiac, begin to read these myths. If not, here are several internet sites. (optional

II. Written Assignment

1. What kinds of information did the hellenistic astrologers give in their

descriptions of the zodiacal signs. Compare this to the entries in a
textbook of modern astrology. What are the similarities and differences?
2. What functions do the signs provide for the planets?
3. What does a domicile lord do? What does an exaltation lord do? What
does a trigon lord do? What does a bound lord do?
4. How does being in its own positions of rulership affect a planet’s
condition? What can be said about the condition of a planet that is not in
any places of its rulerships?
 5. What happens to a planet when in its anti-domicile (detriment) or
depression?
6. What are the valid configurations. Why are the modern semi-sextile and
quincunx aspects not considered configurations in Hellenistic astrology?
7. Determine all the lords for each planet in Madonna’s chart. Note any
planet that is in its anti-domicile or depression. Make a general statement
as to which planet (s) you think are in the best and worst condition and
why.
8. Write up a short delineation for two of the planets in her chart, looking at
their relative stability and power, using the principles we have studied in
this lesson and following the format of the examples given. Be sure to
include a statement as to the gender, quadruplicity, and triplicity of the
zoidion in which the planet is located, an analysis of the planet’s lords, and
whether it is configured to its domicile ruler and what that implies. Be
careful not to go off on modern methods of interpreting.
9. In whose decan does the Sun fall in Madonna’s chart? How would you
characterize her soul based upon this planet?
10. Write out the names the signs in ancient Greek, twelve times for each sign,
and translate the two sentences (optional)

Mythology and History Component

In this section we are going to discuss the difference between the tropical and sidereal
zodiacs and the corresponding difference between signs and constellations. Next we will
explore the origins and naming of the constellations and their associations with mythic
motifs. Then we will speculate upon the extent to which the archetypal meanings of the
signs arose out of the myths attached to the constellations.

The term zodiac, which means a circle of living images, has been used to refer to both the
twelve zodiacal constellations and the twelve zodiacal signs. Both the signs and the
constellations carry the same names: Aries the Ram, Taurus the Bull, Gemini the Twins,
Cancer the Crab, Leo the Lion, Virgo the Virgin, Libra the Scales, Scorpio the Scorpion,
Sagittarius the Archer, Capricorn the Ibex or Goat-Fish, Aquarius the Water-Pourer, and
Pisces the Fishes. However, these designations refer to two different frames of reference,
the twelve sectors of the fixed star zodiacal constellations and the twelve sectors of
seasonal path of the Sun. Lack of clarity concerning these two different constructs has
generated much confusion both within and outside of the astrological community. Let us
explore these two systems in more detail.

The ecliptic is defined as the apparent annual path of the Sun as it moves north and south
of the equator from the point of view of the earth. All of the planets and the Moon travel
within a band that is approximately eight degrees on either side of the ecliptic, moving
north and south of this median line defines by the Sun’s path as well as in direct and
backwards (except the Moon) motion. The name ecliptic is due to the fact that it is only
when the path of Moon is exactly on the ecliptic at either the new or full moon that solar
or lunar eclipses take place.

As the Sun and the planets move in their paths across the skies, they seemed to pass in
front of a background of twelve fixed star constellations, each of which depicts the image
of a living creature. These images of living creatures are the zodiacal constellations.
When the positions of planets are measured using the constellations of the fixed stars as
the frame of reference, this is called the sidereal zodiac. The prototype for the sidereal
zodiac now in use was first developed by the Babylonians during the first millennium
BCE. Originally it was a lunar zodiac designating eighteen constellations that tracked the
passage of the Moon as recorded in the eighth century Mul Apin Star Catalog, but later it
was scaled down to a 12-fold solar zodiac. While each of the twelve constellations was
not an equal length of 30 degrees each, the divisions were made as equal 30-degree
segments in order to correspond to the twelve months of the year of an already existing
schematic solar calendar division of the Mul Apin.

While the sidereal zodiac is defined by means of the fixed stars, the tropical zodiac is
defined by means of the Sun’s apparent movement along the ecliptic with reference to the
four seasons initiated by the solstices and equinoxes. The ecliptic is inclined with respect
to the equator, and the celestial equator is the circle of the equator projected out into
space. The points at which the Sun’s path along the ecliptic intersect the celestial equator
of the earth are the two equinoxes when days and nights are of equal length, (equinox
means equal nights) and they usher in the Spring and Fall seasons. The northernmost
passage of the Sun along the ecliptic demarcates the summer solstice, the longest day of
the year and beginning of Summer; while the Sun’s southernmost passage demarcates the
winter solstice, the shortest day of the year, and the beginning of Winter. The tropical sign
of Aries is defined as the 30-degree segment that begins at the Spring Equinox, when the
path of the Sun along the ecliptic intersects the celestial equator as it moves in a northerly
direction; the sign of Cancer is the 30-degree segment that begins at the Summer Solstice
when the Sun reaches its northernmost declination along its annual path; the sign of Libra
begins at the Fall Equinox when the path of the Sun along the ecliptic intersects the
celestial equator as it moves in a southerly direction; and the sign of Capricorn begins at
the Winter Solstice when the Sun reaches its southernmost declination along its annual
path. These four signs that initiated each of the four seasons were called the Tropical
signs by the ancients and the Cardinal signs by the moderns. The the intermediate signs
(known to astrologers as Solid/Fixed and Bicorporeal/Mutable) are inserted between
them, all as equal 30-degree segments of the Sun’s annual path as seen from Earth.

Most scholarship asserts that the tropical zodiac was developed by the Greeks as a
measure for planetary positions. In particular, it was Hipparchus in 2nd century BCE who
was said to have first defined the tropical zodiac, based upon a calendar model used by
the Greek astronomer Euctemon of Athens in the 5th century BCE. The tropical zodiac
gained in popularity over time through the influence of Claudius Ptolemy in 2nd century
CE when he advocated for its use in astrology, based upon his rationale for astrology
using the principles of Aristotelian natural philosophy. However there is solid evidence to
support the fact that the Babylonians were also aware of the tropical zodiac based upon
their use of a system of computations of the rising times of zodiacal signs. Robert Hand
has written a convincing study on the ascensional rising times of the signs in which he
demonstrates that there was a twelve-fold equal tropical division of the ecliptic along
with a sidereal one. But the question of whether one or the other was used for astrological
purposes is not so clear, or perhaps even not relevant. (Robert Hand, On the Invariance
of the Tropical Zodiac, http://www.robhand.com/tropo.htm)

The sidereal zodiac uses the band of fixed star constellations by which to locate a planet’s
position and the tropical zodiac uses the band of Sun’s seasonal path marked by the
solstices and equinoxes by which to locate a planet’s position. During the time period
when Hellenistic astrology was being developed in the late centuries BCE and the early
centuries CE, there was an alignment between the segments of the zodiac denoting the
sidereal constellations and that of the tropical signs. Thus the issue between the two
different zodiacs was not much of a problem for Hellenistic astrologers, even though they
were well somewhat aware of the difference. Due to precessional motion that was
discovered by Hipparchus around 130 BCE, the two zodiacs separate at the rate of one
degree every 72 years. The Babylonian astronomers and some of their Greek and Indian
colleagues as well as many astrologers did not place the vernal spring equinox point at
zero degrees of Aries, but defined the starting points of the zodiacal signs by their
position relative to the fixed stars. Their writings indicated that during their time the
vernal equinox was at 5 or 8 degrees.
Today the tropical signs are now offset from the sidereal constellations by about 23-
degrees – one degree for every 72 years. The vernal equinox is located at close to 6
degrees of Pisces against the sidereal background. This phenomenon is known as the
precession of the equinoxes backwards through the signs. The astronomers and the Vedic
astrologers use the sidereal positions of the planets, while the Western astrologers use the
tropical positions of the planets. This is the cause of the confusion between two zodiacs
because two different systems with different frames of reference have the same zodiacal
names, one of the seasonal signs, the other of the constellations. When critics of astrology
charge that astrologers are deluded when they say that Saturn is in Virgo, when anyone
looking up at the sky sees it against the stars of the constellation Leo, they themselves are
often unaware of the difference in the these two frames of reference.
Let us now turn to how the constellations received the names and mythological stories
that would in time become the zodiacal signs associated with the western tradition of
astrology.

The Enuma Elish, the Babylonian myth of creation, written in the beginning of the
second millennium BCE tells that the creator god:

He [Marduk] created stations for the great gods,

Fixing their astral likenesses as Images,
He determined the year, defined the divisions,
For each of the twelve months he set up three constellations.

This verse suggests that the constellations associated with the twelve months of the year
were dwelling places for the celestial gods and that these dwelling places resembled the
astral images of the gods who resided there. The Babylonian Prayer to the Gods of Night
inscribed in a cuneiform text from 1800 BCE mentions four constellations (including
Orion, Pleiades, and Draco) where the celestial bodies were clearly identified as deities.
Thus from the earliest times in the history of astrology, the constellations were associated
with images of divinity.

Stone inscriptions before 1300 BCE depict icons such as the (Sagittarian) Archer on
Horseback or the (Capricornian) Goat-Fish that in later centuries would refer to
constellations, but there was no indication that these iconic images had as yet been
projected upon the sky. After 1300 BCE, boundary stones and cylinder seals depict
constellations grouped together and in conjunction with the symbols for the Sun, Moon,
and planets. These close associations suggested that the icons now refer to constellations.
(citation)

Recent research indicates that the bulk of the Mesopotamian constellations were created
within a relatively short period of time from around 1300 to 1000 BCE from a latitude of
33-36 degrees north by Assyrian observers (citation). The MulApin star catalogue
contains longs lists of observations dating from the middle of the second millennium
BCE about the movements and positions of almost all the star groups. It was copied
repeatedly as an almanac and surviving copies date from 687 BCE. The MulApin lists
eighteen constellations “in the path of the Moon.” These were: These were: the Hair-
Brush [Pleiades], the Bull of Anu [Taurus the bull], Anu’s True Shepherd [Orion], the Old
Man [Perseus], gamlu Sickle Sword or Harpe [Auriga], the Great Twins [Gemini], Al.Lul
[Prokyon or the Crab], Lion or Lioness [Leo], Furrow [Spica/Virgo], Balance [Libra],
Scorpion [Scorpion], the Archer [Archer/Sagittarius], Goatfish [Capricorn],Great Star or
Giant [Aquarius], the Tails [Fishes], the Great Swallow [Pisces plus part of Pegasus],the
Goddess Anunitum [Pisces plus part of Andromeda], Hireling [Ram].
Twelve of these would later become the solar zodiacal constellations.

In 475 BCE a cuneiform tablet lists the positions of planets with reference to the 18-fold
lunar zodiac; in 419 a tablet lists planetary positions in accordance with a 12- fold solar
zodiac; and 410 BCE dates the first evidence of a birth nativity giving planetary positions
for the date of the birth of a child and simple prognostication. Thus by the end of the fifth
century BCE, the Babylonians had defined and named twelve zodiacal constellations that
were used to locate planetary positions relative to the birth of an individual. It is not
possible to determine if the Babylonians were using a sidereal or tropical frame of
reference in their horoscopes, because at that time the positions of the planets in both
systems were nearly identical.

Turing to Greece, in the eighth century Homer and Hesiod in their poems mention several
constellations (Orion and Great Bear), two star clusters (Pleiades and Hyades), and two
stars (Sirius and Arcturus). But there is nothing more in the literature before 500 BCE,
although there are later stray allusions to a lost work on astronomy by Cleostratus of
Tenedos (6th c BCE). The astronomical knowledge of the Babylonians was transmitted to
the Greeks by the fourth century BCE. In 336 BCE the astronomer Eudoxos of Cnidus, a
student of Plato’s, wrote a treatise as a handbook for a globe on which the constellations
were mapped. He followed many of Babylonian designations for the constellations, but
changed their names to Greek names, following most of the conventions with a
corresponding term. The names of ten of the twelve Babylonian zodiacal constellations
were simply converted to the Greek equivalent of the same word, such as the Twins
(Gemini) and the Lion (Leo). Eudoxos added many names of Greek heroes such as
Hercules, Perseus, and Andromeda to other constellation clusters that were not part of the
Babylonian sphere. Unfortunately this work no longer exists.

However in the next century Aratus, a Hellenistic poet and astronomer wrote
Phaenomena in 270 BCE which was a versification of Eudoxos’ work. This poem
survives in its entirety, and it contains information on rising, setting, and seasonal
significance of 48 constellations, including the twelve signs of the zodiac. There are only
a few passing references to myth. The Phaenomena was a popular and influential work
that inspired many other imitations. Eratosthenes, a poet, scholar and head of Alexandria
Library wrote Catasterismi in 245 BCE. This was the first systematic compilation of
myths explaining the origin of the 48 constellations, but it also is not extant.

Hellenistic astrology emerged from within Egypt during the second century BCE, and the
source text of this period is the manual of astrology written by or accredited to Nechepso
and Petosiris. It also is not extant, but large excerpts from it survive in the works of
almost all the later Hellenistic astrologers. It contained descriptions of the attributes of
the twelve zodiacal signs, but there is no direct evidence that the meanings of the signs
were derived from the myths that had been attached to them in the century before. At the
same time, the characteristics of iconic images associated with the constellations since
the Babylonian period such as the lion, the wheat bearing maiden, and the fishes can be
argued to have influenced the conceptual meaning of the sign to some extent.

In 135 BCE the astronomer Hipparchus wrote a Commentary on Eudoxos, and he listed
and corrected the positions of the stars based upon his discovery of precession. While this
text is extant, it has not been translated from ancient Greek into any other language.
There are two works from the Hellenistic Era that are extant and available in modern
English translation. In the first century CE, Hyginus, the librarian of Augustus and author
of Fabulae, wrote Poetic Astronomy, a compendium of forty-four classical myths on the
origins of the constellations. His repeated citing of Eratosthenes as his source may well
be reference to original Catasterismi. The only other text discussing mythology of
constellation figures was that attributed to an anonymous author labeled Pseudo-
Eratosthenes in 1st or 2nd century CE, now called The Constellations.

According to Poetic Astronomy and The Constellations, these are the myths associated
with each of the zodiacal constellations that became the part of the prototype for the
zodiacal signs as used by the astrologers. If Hellenistic astrologers had been looking to
the Greek myths for insights as to the meanings of the signs, these are the myths that
would have been part of the common knowledge of their day.

Aries – the ram with the golden fleece that carried Phrixus and Helle across the
Hellespont
Taurus – the bull that carried Europa from Phoenicia over the sea to Crete
Gemini – the twins Castor and Pollux
Cancer – the crab which bit Hercules in the foot during his struggle with the Hydra of
Lerna
Leo – the Nemean lion killed by Hercules
Virgo – the wheat bearing maiden associated with Dike, Demeter, Isis, Erigone, and Mary
Libra – the claws of the scorpion brought forth by either Artemis or Gaea to kill Orion
Scorpio – the body and tail of this scorpion
Sagittarius – the archer on horseback known as Crotus, companion of the Muses
Capricorn – the goat who was Pan
Aquarius – Ganymede, the cupbearer of nectar to Zeus or Deucalion, the hero of the
Greek flood
Pisces – the two fishes which were the transformations of Aphrodite and Eros when they
jumped into the Euphrates River to escape the Typhon

In looking to how the zodiacal signs were described in the writings of the Hellenistic
astrologers, we see that their meanings are a composite of attributes that are associated
with both the seasonal significations from the tropical zodiac and the mythological living
creatures from the sidereal zodiac.

Claudius Ptolemy, in his synthesis of Aristotelian natural philosophy with Hellenistic

astrology, defined the meanings of the signs in accordance with their seasonal
characteristics. The tropical signs Aries, Cancer, Libra, and Capricorn which ushered in
each of the four seasons were characterized by a “turning in the air.” Thus their natures
had to do with sudden changes and reversals in direction. The solid signs Taurus, Leo,
Scorpio, and Aquarius were the second sign in each season where the air was calm and
unchangeable; thus these signs were stable, steady, and reliable. The bicorporeal signs
Gemini, Virgo, Sagittarius and Pisces were the third sign in each season where the air was
ambiguous and transitional, and consequently these signs were digressive. Our modern
understanding of the modalities of Cardinal, Fixed, and Mutable signs (corresponding to
Tropical, Solid, and Bicorporeal) as initiating energy, stabilizing energy, and adaptive
energy relate directly to the quality of the air in the seasonal cycle as described by
Ptolemy.

Hephaistio introduced his treatise on the signs with the statement that to each of the
twelve sectors in the sky, the ancients gave the name of a terrestrial living creature that
was sympathetic to it. The implication is that the events signified by the signs behave in
a manner of the living creature that is associated with that sign. Thus certain
characteristics of the signs such as Cancer being watery and amphibious or Leo being
kingly and irascible can be directly related with the animal natures of the Crab and the
Lion from the constellation images.

Because the lion from early times was understood as the king of the beasts, it was the
animal most associated with royalty, strength, and courage. Cylinder seals from
Babylonia depict a lion struggling with a hero, usually Gilgamesh and the lion was a
popular totem for the Assyrian kings, who kept them for the sport of hunting. When the
Lion constellation was imported by the Greeks, they identified it with the myth of
Hercules who vanquished the Nemean lion as his first labor. The star Regulus located in
the heart of the Lion constellation was called a royal star. Authority, pride, fearlessness,
nobility, bravery, leadership, and eminence are qualities that ancient and modern
astrologers ascribe to the sign Leo. These derive from its association with the kingly
nature of the Lion. In addition steadfastness, loyalty, focus, fixity of purpose, and
stubbornness are qualities of this sign that arise from its seasonal nature as a solid, fixed
sign.

The only Hellenistic author that explicitly refers to the mythic motifs as descriptors of the
zodiacal signs was Manilius. He asks, “Who can doubt the nature of the monstrous lion,
and the pursuits he prescribes for those born beneath his sign? ….to bring the peace of
terror to the woods and to live upon plunder….” (Astronomica, 4. 177-189).

In our study of the constellations we have seen that the earliest conceptions of the stars in
Babylonia were as the homes of deities which were a reflection of their images and that
had a shaping influence upon human experience. Over time, the constellations that
marked the path of the Moon and Sun were designated from among the others and the
mapping of heavens was used for calendrical and navigational purposes. The zodiacal
circle then became a coordinate system for measuring planetary positions from which
arose the notion of a nativity for the birth time of an individual that pointed to that
person’s character and destiny. When the Greeks began to focus upon the heavens and
distinguish the stars and planets, they used some of the icons from the Babylonian
spheres and added others of their own. Philosophers spoke of the divine nature of the
composition of the heavens, stars, and planets, and poets imagined the shapes of
constellations as the gods and heroes from their own mythology. Stories were told about
how the gods immortalized terrestrial living creatures by placing their images in the sky
to commemorate their deeds. When Hellenistic astrology began to be formulated at a time
and place when Greek philosophical, literary, and astronomical thought was influential,
the divisions of zodiacal circle as designated by the astronomers and conceptualized by
the poets were incorporated into their own system as the dwelling places of the planets.
One approaches the mystery of astrology in the contemplation of the zodiacal circle as
the living intelligence of the cosmos that takes appearance as the shapes of the
constellations guiding the destiny of human life.

You may want to pursue this train of thought with the other zodiacal signs, looking to see
which if any of their attributes are similar to the mythology associated with their images
as living creatures. The following resources will help you in your research.

 Allen, Richard Hinckley. Star Names, Their Lore and Meanings, Dover
Publications, 1963.
 Clark, Brian. Mythic Signs, Astro*Synthesis Publications, 2002.
 Condos, Theony. Star Myths of the Greek and Romans: A Sourcebook, Phanes
Press, 1997.
 Krupp, E. C. Beyond the Blue Horizon: Myths and Legends of the Sun, moon,
Stars, and Planets, HarperColins, 1991.
 Lloyd-Jones, Hugh. Myths of the Zodiac, Duckworth, 1978.
 Staal, Julius D. W. The New Patterns in the Sky: Myths and Legends of the Stars,
McDonald and Woodward Publishing Company, 1988.
 Sesti, Guiseppe Maria. The Glorious Constellations, Harry N. Abrams, 1991.