1

THE HERMETIC PARTS

The Hermetic Parts

One of the most original elements of Hellenistic Astrology is the

that we paradoxically know as 'Arab parts', of
purely Hellenistic origin. I reiterate, they are Egyptian, from the era
Hellenistic. They constitute one of the oldest tools for making
astrology in the West, only found in Vedic astrology, with the
I express recognition of their Persian origin. However, they were
the Hellenistic astrologers who invented the concept, and the parts
are as ancient as the aspects, houses--although not as much as the
signs and the decanates. In some way, they are an integration of
houses and aspects. They constitute one of the most archaic techniques of the
Astrology of the Middle East and the West.
Until recently, it was thought that only a few of them had been
used by the Greeks. However, a research in Olympiodorus
it has led me to conclude that Hellenistic writings have multiplied their
number up to unexpected extremes. In his comment on the
The Apotelesmatics of Paulus, Olympiodorus1list more than 140 parts.
This trend is reflected in Al-Biruni, a medieval astrologer from the 11th century.
who made his curious and humorous assertion that
it is impossible to enumerate the parts that have been
invented for the solution of time-related questions, or
for responses related to successful ends or
auspicious of an action; its number increases day by day
to day
The Book of Instruction in the Elements of the Art of
Astrology", Al-Biruni, year 1029, paragraph 476).
The Greek word that defines them is eskleros. Its most common meaning is
the portion of land or territory assigned to someone. This may be due to perhaps
for the Greek mind, the idea of 'fate' or destiny carried a
very precise notion, like the article "The Facets of Fate," by Robert
Schmidt, demonstrates without a doubt. The Latin word is 'pars', of
where our word 'part' derives from, and also refers to 'degree'. 'Pars
"Fortunae" means the specific degree "attributed" to Fortuna, or "the portion
of fortune assigned to the individual by fate.
"part", not keeping its original meaning, seems to be, in the opinion

1
This work was attributed to Heliodorus until a few years ago.
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from the one who writes, a rather unfortunate translation, at least not so much
accurate as 'portion'. The English word 'Lot' makes a reference
more direct to its original meaning. "Lote", in Spanish, would also be
a good option. For reasons of familiarity, in the present work
I will continue to use the words "part" and "kleros" interchangeably.
Another factor to consider is that although the clerk was located
in a defined degree there is a lot of evidence that supports Astrology
Hellenistic all the sign assumed such a character. This is related to the
use of houses of complete sign, in which everything understood in
a sign was "co-present". This was very different in Astrology
Arab, the one who insisted on the "lot" of a specific grade.
It is interesting to note that Paulus, in his Apotelesmatica, introduces his
theme of the parts making direct reference to the "Panaretus" of Hermes
Trismegistus, although he does not provide many explanations about it,
as if taking for granted that such writings were known to everyone.
According to the Panaretus, there are seven 'hermetic parts', each one
assigned to one of the seven planets. As the title 'panaretus' means
every virtuous one (pan-areté), such parts could very well make
reference to the virtues of the planets, as well as to their vices,
depending on its location. Then, just like the part of the
Fortune was assigned to the Moon, and that of the Spirit to the Sun, the part
of Necessity it was to Hermes (Mercury), the part of Courage to
Ares (Mars), the part of Victory to Zeus (Jupiter), and the part of
Nemesis (fate) to Kronos (Saturn), thus completing the so-called
7 hermetic parts.
These parts, mostly including Fortune and Spirit, were
diurnal or nocturnal. To understand this differentiation, we need
to approach the concept of "planetary sect", common to practice
Hellenistic.

Planetary Sect

One of the fundamental notions of ancient astrology, used

also in the Middle Ages, it is that of 'Sect'. For the Hellenistic astrologer,
a daytime letter (that is, when the sun is above the horizon) does not
was interpreted in the same way as a nocturne (sun below the
horizont). The word 'sect' is a Latin translation of the word
Greek "hairesis", which means party, school, sect. In the system
Hellenistic, a group of planets aligns with the daytime, both by their own
nature as a compensation for its extreme qualities2 , and another

2
Saturn may have been designated as diurnal to compensate for its 'cold' quality, as the heat of the day
it would moderate its temperature. The opposite with Mars, designated nocturnal also as compensation of
its heat and fervor. Being malevolent, and thus tending towards the extremes of dryness and heat, and of cold and
humidity, thereby canceling the natural moderation that life needs to sprout, would require the influence
moderator, one for the day and the other for the night, to soothe their extreme qualities. For that very reason,
 3

the group is more attuned to the nocturnal. The Sun, Jupiter, and Saturn
They belong to the daytime sect; Moon, Venus, Mars to the nocturnal sect.
Mercury belongs to one or the other depending on whether it rises before or after the sun,
that is to say, the association of Mercury with the diurnal or the nocturnal
it depends exclusively on its heliacal phase.

The diurnal seems to have been associated with the notion of 'conscious activity'
and deliberate," and the night with the idea of "becoming or passing." The
reading of the Hellenistic authors suggests that the sect was a
primary consideration. Indeed, this factor conditions the choice of
the main luminary of the letter, which constitutes the starting point of
the general delineation of the nativity. Furthermore, in a daytime theme, the
diurnal planets "rejoice" and express their true nature
spontaneously and completely. The same in a night letter with the
nocturnal planets. As a result, in a daytime letter, Jupiter,
which is also diurnal, is especially beneficial, and Mars (of the
(nocturnal sect) especially malevolent. In the same way, Venus
especially beneficial during the night, and Saturn especially
malevolent.

The terms 'malefic' and 'benefic' (kakopoiós and agathopoiós), which

they cause distrust in the modern astrologer, they did not offer much
conflict with the ancient mentality. Hellenistic astrologers did not see themselves
inclined to 'relativize' the good and the bad, at least not in the way that
what modern astrologers do, since the undeniable existence of
the opposites, and the conscious acceptance of this struggle between
polarities were part of their innate philosophy. In fact, they did not
he believed that Saturn and Mars always acted as malefic.
those astrologers had very precise rules to know when
they acted exactly like 'doers of evil' (kako-poiós), and when
On the other hand, the meaning of 'kakós' in Greek has a range
very broad; in fact, the word could simply mean 'inclined'
to the harmful, or to the erroneous.” The insistence on “free will” has
led the modern astrologer to relativize the "malevolent" influences and
"beneficial," driven by the idea that, from a perspective
especially psychological, nothing is absolutely 'good' or 'bad' in
itself. With all the weight of truth that it contains, it is also
it is true that such a trend has led many astrologers to a
excessive relativization, diluting what previously resulted in a
clear and precise explanation of astrological influences.

In his key note of "uniting what is separate", the ancient astrologer

I found that Venus, in a night letter, finds an expression.
more in line with its nature: the night erases the contours, being the

Saturn is especially malevolent at night, and Mars during the day. Although perhaps it is
It is precisely Ptolemy's "naturalist" inclination that led to such claims.
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freshness and humidity are the elements in which Venus expresses itself with
more ease. Lovers prefer the darkness and the silence of the
night to merge one with the other. The daytime Venus, where the light of
sun highlights differences and profiles, provides more conditions to the
expression: it’s as if a nocturnal Venus says 'I love and relate to'
fullness, and the daytime, I love and relate as long as it is fulfilled
certain conditions." A similar reasoning was applied to the others
planets.

These two groups—day and night—summarize their meanings in the

"leaders" of the cult: the sun and the moon. The moon is related to everything that carries.
the individual to assimilate and unite, to mix with the collective, the polis, the
state. The Sun represents the individual as he is differentiated,
segregated, chosen, or selected, within the city. The Moon alludes to
to the massive or popular, while the Sun affirms the personal nature and
individual.

The disappearance of this concept of sect naturally led to the

Arabian parts will be disassociated from it, and will be calculated
the same for daytime and nighttime topics. In fact, a
inquiry has shown me that the part of fortune and the part of the Spirit
they are not found at the highest priority level in the repertoire of the
modern astrologers. In their origin, both Fortune and Spirit
they calculated differently for day and night. Indeed, both points
were considered to be of the same level of importance as the Ascendant and
the luminaries by the Hellenistic astrologers.

The Part of Fortune and the Part of Spirit.

We read in the third chapter of the second book of the Anthology of Valens:
For those who wish to clarify the issue more precisely
happiness, I will return to the kleros of Fortuna, which is the most necessary place and
soberano, as the King (Nechepso) explained in his arcana at the beginning
from the thirteenth book, saying: 'for those born during the day, it will be
it is necessary to count clearly from the Sun to the Moon, and that amount
from the Horoscopes, thus prescribing an equality. In the place
resulting, observe which celestial body is related to this one—by
presence, square or triangle......’”
As we see, the formula for Fortune, during the day, consists of measuring the
arc from the Sun to the Moon, from the daytime to the nighttime. "In order
of the sect, so to speak. At night, from the Moon to the Sun, always
adding that arc to the Ascendant. For a long time, many
astrologers used the daily formula for even the horoscopes
nocturnals, resulting in reality in a part of the Spirit, what
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means something very different. When Valens speaks of 'prescribing a

equality", clearly refers to the resulting arc between the
Ascendant and Fortune will be equal to the arc between the Sun and the
Luna, which constituted our method of verification before the rise
of computers.
Let us remember that Valens, when talking about 'place' (topos), refers to the
totality of the sign-house where Fortuna is located, just as we have
said before. We are using full sign houses.

Part of Fortune = Asc + Moon - Sun (Diurnal)

= Asc + Sun - Moon (Night)

The Part of the Spirit, unlike Fortune, is a part "in order"

"contrary to the sect." It is represented by a Greek letter "phi," and consists
in the following formula:

Pe = Asc. + Sun - Moon (Day)

= Asc. + Moon - Sun (Nocturnal)

Clarity in the use of the parts can, in my opinion, be appreciated.

much better in the ancient Hellenistic authors, especially Vettius
Valens and Firmicus Maternus, who in medieval astrological literature, to
despite the fact that we have known this topic, until recently, thanks to
the practice and translations of Arabic sources.
When comparing the formulas, we will immediately realize that the
The part of the diurnal fortune is the part of the nocturnal spirit, and vice versa.
They are, therefore, complementary and symmetrical with respect to the
Ascendant and Descendant.
By meaning, and unlike the opinion of many modern authors
like Schulman, the part of the fortune was devoid of all
spiritual or internal implication. It is a crucial point in the letter, connected
with physical prosperity, and with individual emotions and appetites, and
It is not strange that it has been called pars lunae, or 'the lunar part.'
It is interesting to note that the Regent of Spirit over Fortune, or in
the "tenth zodiac" from Fortuna (that is, in the Midheaven of the theme
formed with Fortune as Ascendant) was an undeniable mark of
eminence and elevation. Later I will dwell on this point.
Beyond the fact that some of us are surprised by this relationship of Fortuna with the
physical body, let us not forget that this is 'the physical body in the world',
that is to say, everything that has to do with our physical vehicle and the course
of our life, as well as our possessions, and even reputation and
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privilege. For its part, the Ascendant is the body as an entity

biological that 'marks the hour —‘Horoskopos’—passing from the
invisibility to light" Such is the specific meaning of the pivot
ascendant, kentronen Greek, from which our term 'center' derives.
The angles are true pivot centers where they converge.
movements of "one and the other," citing the Timaeus of Plato, since
there the encounter between the movement of a planet through is produced
of the zodiac, on one hand; and the daily rotation movement, which it
move in the opposite direction
The analogical or metaphorical character of this kleros is discovered when
we noticed that the word for good fortune, in Greek, is eutuchia, or
material well-being that arises as a result of a blessing from
a deity. As Robert Schmidt says, 'as a universal signifier of
life as a whole, Fortune contemplates life as if it were a corpus,
an organic whole, continuously being shaped and molded by some
impersonal artificer: being the Lord of the sign in which he is, such
"artisan." Depending on its condition and location, the kleros of
fortune has specific statements to make about the limit up to
in which the native acquires the material conditions of happiness, money,
children, and other blessings. As one of the planets that sustains the
nativity as a whole also tells us if the native reaches
prominence through these means. In Valens' explanation:
... if (Fortune) marked the hour (that is, found itself in the
Ascendant), or was in other favorable signs (houses-signs),
"they will make the brilliant, remarkable, and fortunate native." (Chap. 18, Book II)

This, let us remember, not so much due to his own effort, but to his good
“hado”, or “blessings of the gods”. The part of Fortune shows, by
consequently, our interrelations on the physical and emotional level. It is
more the baggage that we already carried upon entering this world, than what
we can achieve. It is more oriented towards the past and the present than to
future. One starts 'from' Fortune. The other expression 'Wheel of the
"Fortune", with a clear connection to one of the major arcana of the Tarot,
it also agrees with these attributions.
Let us now allow Paulus Alexandrinus himself to indicate to us the
difference between Fortune and Spirit, translation I made of the edition
critique by Boer, Teubner, of the Apotelesmatica of Paulus:

Both, the part of fortune and that of the Spirit will have a lot of influence
about the realization or frustration of actions, since one indicates the
things concerning the body, manual skills and physical creativity,
while Spirit governs the things concerning the soul and intellect
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I would like to highlight the difficulty of translating from Greek to Spanish.

language so loaded with meaning made the editor of the edition affirm,
Loeb of the text of Manilius, that the translation of the ancients, as
it read, 'it can only be clear in proportion to the degree to which it is incorrect.'
The part of the Spirit, as we see, means the soul, temperament,
judgment, attention, power as charisma, and help in what one does. Its
analogous character is evident in another Greek term for
happiness: eudaimonia, which means that the actions of the native are
recompensed as if blessed by a benevolent spirit.
And if we have linked Fortune with the 'material cause'—in the sense
Aristotelian—of our biological entity, in consequence with the
In the past, we must relate the Part of the Spirit to that cause.
"formal and final" by which "we will have to become what
"essentially we already are," and from there with a future meaning. Many
Sometimes I wonder if the so-called 'Spiritual Path' is just a
symbol for a process of continuous internal recognitions, that in
Realities lead us to become aware of what already resides within.
of each one. It is, in fact, a journey from darkness to light,
from the 'nocturnal' to the 'diurnal', with all the internal possibilities
What kind of promise does the 'future' of fulfillment bring? When it is an order in
the sense of a sect is the past, when the order is contrary to the sect, the
meaning is future. And we will no longer be surprised that in Latin, Spirit had
the name of "the part of things to come" ("Praeventio").
In Greek, Spirit is daimon, a term that carries on its shoulders
a long-standing Christian interpretation: it is the word that in the Bible
was translated as "demon"—it is curious to imagine if the part of the
Spirit would have been translated as 'part of the Devil'. However,
"daimon" originally simply meant "spirit", any kind
of entity.

The Order of Sect in other kleroi

We have already said that this quality of the innate and past, on one hand;
the intentional and future, on the other hand, are related to the 'order of
sect. And undoubtedly, Fortune and Spirit are not the only parts that
respond to this.

If we take:

1- Asc + Saturn - Jupiter (day), or:

Asc + Jupiter - Saturn (night), we will notice that Saturn-Jupiter
they establish a path from the most diurnal (Jupiter) to the least
diurnal (Saturn), therefore relating to a quality of
early life, or even before birth; while:
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2- Asc + Saturn - Jupiter (day), or:

Asc + Jupiter - Saturn (night), going in the opposite direction to
logical order of sect, refer to future qualities more
intentional

Well then (1) it is the part of the brothers (what already comes with
us) and (2) the children (what we intentionally create).

The aspects of the mind of the Cosmos

We cannot delve into an analysis of the skleroisin before formulating.

certain clarifications about how those astrologers conceived the
aspects, an unavoidable theme in any astrological analysis.

In the Hellenistic system, as it emerges from reading its texts, the

aspects are conceived by sign, not by degree. For example, Jupiter
at any degree of Gemini, it is in square with Venus
any degree of Virgo. Everything seems to indicate that if they also coincide
In the degree, the aspect is manifested in an external fact, and not
remains only in subjectivity or in potentiality. The delineation
of the aspects was closely related to the system of houses used
by Hellenistic astrologers, which will be discussed later.

It is particularly interesting to note that only the aspects derived from the
The sides of regular polygons take place within this system.
Indeed, the word for 'sextile', for example, is 'the side of the hexagon'
(hexagonal sides). It is not surprising, considering the Pythagorean School.
and Platonic, with its regular solids and sacred and hermetic geometry.
What modern astrology calls Inconjunct or Quincunx is, in the
Hellenistic system, precisely a one-to-one relationship, or 'aversion'. This
"absence of relationship" is part of the very interpretation of the letter:
if in any natal theme the ruler of a house ('topos') is found
with the house in question, it will be more difficult to finalize
results in that area of life. In fact, the significations of the
houses 6, 8, and 12 also have to do with that "disconnection" of
Ascendant, the self. For example, the eighth sign from the Ascendant (and
also the eighth from the Part of Fortune) is the one that contributes to the
annihilation, and the sector in which the definitive immersion in the
Descending (the act of dying itself) becomes a solution each
more easy and inevitable.

Aspect derives from aspectum, from the verb ad-specto, to see, to observe. The
Greek used the word martyreo, 'to witness'. Two planets in aspect,
"they are seen"; two in signs that are located at a distance of 30 or 150
degrees "are not seen", they are "in aversion", that is, "they are ignored."
From this it is inferred that the conjunction (synod) is not an aspect. It is
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simply what its name indicates, a union or conjunction, which if it

not only by zodiacal degree, but also in declination
regarding the ecliptic, it gives rise to a true "amalgam of
"influences." It is interesting to note that "coniunctio" was also the term used.
applied to sexual union. In fact, there are astronomical allegories
even in the Iliad, regarding the sexual union of, for example, Ares and
Aphrodite (Mars and Venus) that even academics interpret today as
a conjunction of planets. In the legend, Helios, the Sun, reveals them.
Hephaestus (Vulcan), legitimate husband of Aphrodite. That is, when the sun
descends in the west, both evening stars together remain at
the view of all, magnified by its position on the horizon. The
the current trend is to interpret ancient texts through
allegories, as David Konstan asserts3 , and not as a product of
naive or primitive minds. The linear position that the more
let's go back in time, less developed is the thought, no longer
is sustainable.
The aspect, however, does not constitute the only possible relationship between two
or more celestial bodies. Between the Sun and the planets there is an intrinsic
relationship of 'heliacal phase', which transforms planets into 'stars'
morning stars and evening stars, modifying their meanings of
according to whether they rise heliacally in the east (rising before
the sun); to the west (in which case they will be seen shining over the
horizon immediately after sunset); or they are found
under the rays of the sun. This is perhaps one of the most
interesting aspects of Hellenistic Astrology, as the heliacal phase grants
a special nuance to the significance and influence of the planet, leaning it towards
be more 'diurnal and masculine' when the planet rises heliacally
to the east, and more 'nocturnal and feminine' when the planet is western
regarding the sun. Although the topic is remarkably more complex, in
In general, we can affirm that the masculine planets would see diminished
their character as such being evening stars, and the feminine ones
rising before the sun at dawn. In fact, this was not exclusive to
the Hellenistic practice, as there are records from other cultures, such as
the Mayans, who launched themselves into conquest with the morning Venus, to
that attributed extremely warlike characteristics4 .

Fortune and Spirit as Ascendants

Valens mentions in his Anthology, book 2, that the part of fortune

it can be used as 'horoscopes' (Ascendant) for everything that

3
The Allegory as a system of literary interpretation, a conference that took place at the Academy
National Science of the city of Córdoba, Argentina, August 23, 2003.
4
The invasion of Czechoslovakia (March 1939) was completed with Venus and morning Mars, marking the beginning
Thus to World War II. Venus was at its point of maximum elongation from the sun. Just
a coincidence?
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concerns the body. It's curious to observe that the delineation of the
planets in the Ascendant is made, in the fourth chapter,
simultaneously with its presence in the sign of Fortune. And the question
it no longer raises any doubts when we read:
That is, Fortune herself possesses the power of the Horoscopes, that of life.
the tenth sign from the same will be that of reputation; the seventh will have
in the power of the Descendant... and the remaining the power of the other twelve
regions. For some have mystically established that the Horoscopes
and the other angles are the pivots or centers of the Cosmos, while
Fortune and its angles the genetic points
(II,
18)
The chart with Fortune as Ascendant, as we see, will be
mostly oriented towards information concerning birth
of the individual, their genetics, their biological entity, as well as their well-being and
position in the world.
This practice was not unknown in Rome, the heir of the
Hellenistic astrological tradition, since the last years of the reign of
Octavian witnessed the completion of Marco's Astronomy
Manilio, one of the most accessible—though more idiosyncratic—works.
from Roman Astrology. This extensive didactic astrological poem
offers, in poetic hexameters, everything that goes from the construction of
a letter up to the list of stellar magnitudes. It contains, in almost
ingenious terms, an exhibition of Mundane Astrology that includes the
use of the part of fortune as ascendant, thus assigning (with no
little arbitrariness) the home and the land to the house 1; the war and cities
extranjeras a la 2; las relaciones comerciales a la 3; las cortes de justicia
to 4
social status at 8; children at 9; character at 10; health and strength at
11; and achievement of success to the 12.

We have already seen that the horoscope system has its roots in Egypt.
Hellenistic. 'Horoskopos' in Greek, and its verb 'horo-skopein' mean
"hour marker" or "to mark the hour", respectively. Literally,
"Horoscope" means the point that marks the beginning of the first house.
the Ascendant, according to the words of Paulus, "the giver of life and the
"breath, or the rudder of life." Firmicus Maternus, for his part,
continuator and compiler of the Hellenistic tradition, clearly states
that Fortune and Spirit, in the same way as other parts, like that of
the mother, father, children, etc. can be used as Ascendant. The
The objective is to obtain more accurate information about the meaning of that.
part, although the reference to the native will always be underlying. This without
doubt opens a very interesting field of experimentation and
discovery, revealing that the recovery of the original meaning of
fortune and spirit can provide information about the dual nature,
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material and spiritual, of man, to which the modern astrologer could

to joyfully incorporate into your practice.
In the search for a spiritual explanation for material existence, and
responding to an interesting influx of inclination lines
spiritual, both orthodox and occult, today's Astrology has
imbued with facets called 'karmic', spiritual and transcendent.
Personally, I share some of them, although I also think that
this trend can become excessive, erasing certain
contours that should never be imprecise. Now then... will it not be the
letter with the part of the Spirit as Ascendant provide us
just those clues we are looking for about our path of
internal development? With Spirit we immerse ourselves in a broader world
conscious, internal, and intentional with Fortune.

Astrological Hermeneutics

The use of parts in the old style introduces, paradoxically, a

new methodology in Astrology. In modern Astrology, when wanting
to inquire, in a timely question, about the death of a brother, one
it will seek the eighth house from the third. The sources of Astrology
Hellenistic horaries, mainly Hephaistion of Thebes, teach to
count eight 'Zoidia' (signs) from the corresponding part of the
brothers. This is nothing less than the method of derived houses
applied to the parts. And many times this procedure was a
gear more than another more complete. For example, when trying to inquire
about the native's parents, after investigating the conditions of
house IV, the Hellenistic astrologer "counted the zoidia from the sun", is
to say, I placed the sun as Ascendant in a daytime chart, and Saturn
in a night session, and proceeded to interpret it based on the father's
native. That’s how he did it with Venus during the day, and the Moon at night for the mother.
And of course, immediately afterwards, it was sent to the parties (kleroi) of the mother.
and the father. Although as we might imagine, it was about the 'experience
from the native of the parents.

I think that if they dare to experiment with this approach, they will find
results interesting. The parts do not constitute mere
mathematical speculations: they are just one aspect of a broader concept
deep that reveals a more arcane and symbolic vision of knowledge
astrological, which may contrast with a modern view, so
focused on the "application by degree" as the origin of
events.

And this is just one aspect of an almost substantial difference of

cosmovision: most astrologers, depending on their school,
they believe that the birth chart symbolizes their consciousness
 12

or personality. In other words, celestial phenomena have something

what to say about our soul and our character. For the ancients,
however, celestial phenomena were an expression of a consciousness
cosmic, that knows human life. These differences in concept
involve some central themes, perhaps even controversial, of
our modern astrological discussions, like causality
synchronicity.

When talking about causality and synchronicity, I wonder if we have interpreted

correctly those ancient axioms, such as the one that says 'As above, so below'
down," among many others. We live in a time of great diffusion and
ease of access to information. Today we do not need to have
special privileges to handle certain concepts: we can do it
even in a bar chat or on the bus. We talk about karma,
Renaissance, of Astrology! With the only barrier of our own
understanding. It is a wonderful time, in more than one sense. Not
however, reminding us frequently that such ideas were
generated at the time by great minds, in a very
different and in languages completely distinct from ours, we
will help to gain a better understanding of the problem of the lack of
depth with which we sometimes address certain concepts very
widely spread, some of them very old.

For the Hellenistic astrologer, the planets do not cause, but rather what he
I was trying to understand the mechanisms and attitudes of the mind.
of the cosmos, and deduce what insertion the human being has in it
scheme. I can't help but make an association with the questions asked
by the travelers of antiquity to the Oracle of Delphi, and the mysterious
symbolism that they transmitted in their response. And I don’t think it is
only my imagination: the Hellenistic texts, when referring to the planets
"assets" (that is, when they are at an angle, or in their own
home) they use the word "chrematistikos", a term that when searched
in the Liddell and Scott dictionary the surprising meaning of
belonging to the oracle (Chrema: oracle). The later—and radical—
affiliation with a 'scientific' causality started with Ptolemy and his evident
fondness for naturalism, possibly Aristotelian. But today it is known
that Ptolemy, who possibly wasn't even a practicing astrologer,
it was not the mainstream of Astrology in Antiquity, as it
it was most likely Vettius Valens. The frequent references to different
contemporaries, the criticism of their methods and the suggestions that
effected, united to the spontaneity of the discourse of his Anthology,
surely place it in a more central line (although less
exclusive) than Ptolemy. However, most of the translations into
The Middle Ages that were later used were from Ptolemy.
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What the astrologer was trying to do then was to understand the

symbols of the mind of the cosmos, in order to deduce what it was
"portion" (kleros) of destiny attributed to the human being. Against a
hermeneutic perspective, formulas like the parts, that combine
angles with planets, and refer to very specific issues, in the style of
from the responses of the ancient Oracles, they will have much to tell us
in this symbolic universe of the mind of the cosmos.

The emissaries of the All

This leads us to another substantial statement concerning the

nature of the planets in Hellenistic Astrology. First of all,
we must note that the concrete significations of the Sun and the Moon
they cover the entirety of events and people in daily life, since
Various texts warn us that the Sun and the Moon gather meanings.
of the totality of life. I reiterate: the Sun and the Moon are 'totalities', already
what are 'cult leaders', while the planets are natures
various, people, things. In the words of Pablo Alexandrino:

Since the totality (ta hola) is taken care of by the Sun and the Moon, and already
that no being in the entire Cosmos is begotten separate from the
mastery of such stars......
(Translated from: Paulus, Elementa Apotelesmatica, E. Boer, Teubner)

Therefore, both luminaries are by excellence "horoscopic points", it is

to say, that letters can be built with them as Ascendant. The
the consequent is that their corresponding hermetic parts,
the part of fortune (Moon) and the part of spirit (Sun), on another level, also
they refer to totalities. This is a very important point, as
possibly explains why Hellenistic authors insist on forming
maps starting from them as Ascendants.

Within this topic with such points as ascending, certain places

acquired greater or lesser prominence and interest. Vettius Valens, in his
the second book of the Anthology places special emphasis on the so-called 'place'
of acquisition,” or house 11 from the part of fortune, called the
Good Spirit—Agathos Daimon—by the Greeks, consequently
always related to prosperity for being the house assigned to the
planet Jupiter. In the same way, the eighth sign from a point
horoscopic works against the survival of the person, thing or
event that means the ascendant, and one of the main reasons was
that its relationship with the Ascendant, like the sixth and twelfth
signs, were not constituted on one side of a regular polygon, that is, not
it maintained the aspect ratio, as we have already explained.
 14

Houses ('topoi') in the Hellenistic system.

Stephen King Eduardo Gramaglia

Astrolabe Inc.
Male Chart
September 21, 1947
1:30 AM EDT +4:00
Portland, ME
43°N39'41'' 070°W15'21''
Geocentric
Tropical
Whole Signs
True Node

00° 00'

00°
00'
Ì 00°
00'
12°
Ï Ü
11° 30 minutes
00' 00°
00°
É Ý
00'
25° 01'
Ý
11'

00° ¿ 26° ‚ 07' ’ 00°

à
00' 00'
á
15'
ˆ 16°
‘ á áá
ƒ
11'
‘
’ ¶
24° 52'
’
¼ 29°
ƒ ’’ 11'
48' ‡
00° Ë 15'
07'
‡ 25°

00' 14° „
„ 23° Ê 00°00'
18° 24'09' 03' 02' ½
Á † †
¾ … †
15°
27°02° 10°

¸ » À º
00° 00'
00' 00°
00° 00'

Stephen King's letter will be useful to us to demonstrate the

mechanics of houses with full sign: with the ascendant point
at 29° 52' of Cancer, that is, only 8' of a degree of Leo, the beginning of
the first topical house is the 0 degree of Cancer, with house 2 being Leo, the
house 3 Virgo, and so on. All the evidence found in the
Hellenistic texts suggest the use of this system. In this
domification system, the sign in which the ascending degree falls defines
the first house, the beginning of the first house is the beginning of the sign
ascending, and the end of the first house is the end of that sign; the
remaining houses match the following signs in zodiacal order.
 15

The expression used is 'the second ZOIDION' since the

HOROSCOPE
In our analysis, 'second sign' equals 'second house', and so on.
successively.

The natal chart.

The card of Fortune and Spirit.

(Note: The parts are calculated according to the information that

Vettius Valens gives in his Anthology

In Stephen King's natal chart, in his youth, an English teacher, more

he was a prolific writer of horror novels (almost all best-sellers) and
from scripts for the big screen, we see the sun in Virgo in the third house, and
we already get the idea that his livelihood (Leo as the second sign-
house) he obtained it first through teaching, then through the
book publication. Its ruler, Mercury, is angular and in sextile.
with the Moon, ruler of its Ascendant, confirming the basics and
how necessary it is for him to write, being truly gifted for it
Hello. Anyone who has read any of his books will agree that
that King is not lacking in psychological depth nor in a fluid flight of
creative imagination (Neptune conjunct Mercury, sextile Moon).

His mother, named Nellie, instilled in him a love for reading at a very early age.
age: in a nocturnal theme, the mother is primarily the Moon, and here
we see Mercury in house 4 (the home) in sextile with the Moon. Furthermore, the
the mother's kleros is at 15º of Taurus next to Fortuna,
suggesting their involvement in the formation of their physical-emotional team
and in the awakening of their innate abilities, based on their
development in the world and achievement of its well-being. The Lord of
the mother's clear is Venus, dignified in Libra, co-present with
Mercury in the fourth sign-house of the home.

If we investigate the father figure, we will first turn to Saturn (the

father in a night letter), noting that he is in
detriment in Leo alongside Pluto. The father's kleros is in Virgo.
square to his natal Moon, ruler of his Ascendant. His father, a
port trader, abandoned the family when Stephen was still
very young (in ancient astrology, Saturn is associated with work in the
port and areas close to the water). It is a very curious fact that
Stephen records this sad story in one of his early tales,
called "The Village Vomit".
 16

The description of Vettius Valens about the meanings of house 9

they contribute to clarifying certain aspects of King's natal chart.
According to Valens, if the benefics occupy this house or "testify" (is
to say, they form aspect)... "the native will be blessed. He will be heard as
to a god.” When Mercury (Hermes) is present, or "witnesses",
the native will interpret the experience of the crowds, becoming
write in your middle years.” We observe that Pisces is the ninth sign
from the Ascendant, and Jupiter, beneficial, is in relation to
trine with this house, from another "favorable" house: the fifth, related
with entertainment and publications. As we have already said, a
house-sign 'sight' by its ruler ensures the realization of its
potentialities. 'To see' is another verb that refers to the 'aspect by sign'.
King, in his youth, becomes a writer. Although his works
they show a wide predominance of the supernatural (Pisces, with Neptune
together with Mercury), such an atmosphere of mystery and unreality does not prevent the
transmission of everyday human experience with a compelling
psychological depth, and a keen familiarity with feelings
most remote humans.

Now then, 'turning the wheel,' using the expression of the astrologers
that employ derived houses, we will find that the ninth natal house
It is 11 from Fortuna, the house of prosperity and acquisition,
indicating thus that their ability to be an interpreter of experience
Human psychology also constitutes a powerful source of income.
(Pisces in 11 from Fortune) Its ruler Jupiter in 5 natal provides
leafy gains and well-being, the result of a developed imagination
capable of conceiving intense images and dramatic situations. We see
Jupiter in Scorpio, trine to its ruler, and square to Saturn and Pluto.
As we have seen, the modern ruler of Pisces, Neptune, is located
together with Mercury, supporting the same idea.

Let us remember that house 5 is one of the places considered highly

"favorable" due to Hellenism ("good Fortune" Agathos Tuche) along with
the angles, sign-house 11 (“Agathos Daimon”, or “Good Spirit”) and 9,
this last call 'favorable declination', being the only house-sign
descending (apoklima) favorable, called 'house of God' (Theos) and 'joy'
of the Sun.

I will not provide details about the trans-Saturnian planets and their insertion.
in the context of Hellenistic Astrology. It suffices to say that, when it comes to
planets not visible to the naked eye, Schmidt, creator of the Project
Hindsight suggests keeping its meanings at a trans-personal level, without
assign them signs of governance.
 17

The same initial difficulty and his 'start from the bottom' (King was selling
newspapers at a street stall) is represented by
Mars in fall in the first house-sign, and by the Moon, ruler of
Cancer, in house 6, one of the "unfavorable" places. His wife
Tabithia was a great encouragement and moral and economic support during this time:
part of the marriage at 25 degrees Cancer conjunct the Ascendant and Mars,
ruler of Scorpio, in trine to Jupiter, and sextile to the Sun, ruler of its house
2 of the resources. However, shortly after, his first best-
seller "Carrie" generated a profit of $400,000, followed by
increasingly generous contracts.

This writer has achieved an uncommon fame, fortune, and wealth.

It is not surprising to observe that the clerks of wealth, of honor, and of the
reputation, 3 parts widely used during the Middle Ages, are found
together with their Sun. Although not only these, also the part of the children,
one of the parts of the marriage, and the part of the friends. On the other hand,
a clero called the "exaltation," is at 16 degrees of Sagittarius in conjunction
closed with her Moon, Lady of the Ascendant. The part of the exaltation
it was one of the elements to observe when investigating the "factors of
the "eminence" of a letter, and was widely used by Vettius Valens, as
we read in the second book of his Anthology, demonstrating its use with
profound and explanatory examples. It is built by adding to the Ascendant
the arc between the Sun (diurnal chart) or the Moon (nocturnal) and its
respective points of exaltation: 19º of Aries and 3º of Taurus. The Moon in
6 traditionally shows a humble origin, but the kleros of the
exaltation contributes to elevating the individual to a position of greater
independence and resources.

Your letter from Spirit shows something similar. Firstly, this kleros
is at 18º of Libra conjunct Mercury, again providing
guidelines about your deep inclination and internal need to write
and telling stories, as well as their intellectual abilities. Write,
according to his words, systematically ten pages per day in his
computer. The Moon in the 3rd sign from the part of the Spirit indicates
again his talent and imagination as a writer. And let's also note
that the Ascendant is the house-sign 3 from Fortuna, again
directing our gaze to the Moon, in sextile with Mercury.

We see then, among other things, that the zoidion (sign) 11 from
Fortune and its ruler hide a lot of information about the
prosperity and well-being of the native, as well as 8 and 12 from Fortune
they refer to the causes and forms of physical damage and the nature of the
physical death of the native, more specifically circumscribed to the
concrete plan than the natal chart. On the other hand, the horoscope from
Spirit reveals a lot of information about intellectuality, ideology and
soul of the native.
 18

When meanings appear in repeated patterns, the

conclusions will be more definitive. Do you understand that such patterns
are indicators of the messages that—in Hellenistic terms—this
"mind of the Logos" wants to convey to the hermeneutic Astrologer?

The Temporary Regents

It is noteworthy that Stephen King had a very serious accident in 1999: he was
run over by a van. The natal aspect of Sun square Uranus already
anticipate that possibility. That year, by the well-known Hellenistic method of
Profection--by which the Ascendant advances (‘profectus est’) one sign
per year, and within the year, one per month--the ascendant occupied the sign
opposite to the part of fortune (its physical body), Scorpio, where
we find Jupiter square partile to the part of bodily harm at 23
from Leo, conjunction with Saturn and Pluto. To the Chronocrator Regent of
Time, Mars, we find it in Cancer, its fall. It was attacked in the
by a lake when the driver tried to avoid a dog. He had,
As expected with Jupiter, an almost miraculous recovery.
although his life was in extreme danger, since Jupiter is the ruler of the 8th
from Fortuna. King underwent surgery three times in five days during the attempt.
to stabilize a collapsed lung and heal its multiple fractures.

Another aspect of the contrast between the Hellenistic vision emerges here.
our modern mindset. Our current techniques of
progressions, transits, and directions are mostly based on the
exact application of aspects. Ancient astrology did not deal with
calculate the precise moment, but determined which planet
prevailed at a certain moment in life. They are called 'Regents'
Temporals (Chronocratores), and the method used here is the most
Simple of the two systems that Vettius Valens cites in books IV - VII
from his Anthology. The Chronocrators, the planetary regent of a certain
period of life. Through these systems of 'convolution
zodiacal, we find a planet that 'rules' a specific period of.
life, let's say, a year. If we desire more accuracy, we will descend
up to the planet that rules the month, and up to the day, and the hour. And of
According to the natal position of the planet and its aspects, we will know what
degree of promise or difficulty it entails. Thus we will find that 1999 was
a “Mars” year for King, exerting the predominant influence,
and predisposing to accidents, as it traditionally does. Its
precarious zodiacal state in Cancer increases those possibilities. For the
same method of Profection, we can fine-tune the tuning by descending
to the Lord of the month and the day. Thus, the rulers of greater periods
 19

they seem to assume a more subjective influence, and those of shorter periods
a more objective one.

Of course, to complete the year-end analysis, we turn to the

solar revolution, a topic on which, due to time constraints, I will not be able to
extend me. I cited this example as a demonstration of the importance that
they review at the time of analyzing the temporal factors of the letter.

Two more examples

JohnCastro EduardoGramaglia
Astrol abe
MaleChart
January13,1971
12:12:02PM
Buenos Aires, ARG
34°S 36' 58°W 27'
Geocentric
Tropical
Whole Signs
TureNode

00° 00'
10 9
00' Ì º 00°
00° ¸ 29°
» À 00'
11°
22° ˆ 06° ½
11 ‰
ˆ
02° ¼ 8
‰
02' 42' ˆ 29°24°
47' 08'
22'
‡
‡
00' É 52 minutes
03' Ï
00°
00° 23° 00'
Š ’ 03°
47' ‡
Œ ‘ 25'
‘
12 ‘ 7
‘ á
á ’
† 13°
¿
33'
á
00° á ‘ 00°
à
à
00' Œ 40' … 29° Á 00'
10° Ü
04' ’
Ë
á
1 6
‘ Œ
47'
Œ „
00° 43' 09' 00'
„ 23°
00'
15°
Ý
16° Ê 00°

¾ ¶
2 5

00° 00'
00' 00°
3 4
00° 00'

In the letter from Juan Castro, a recognized Argentine journalist, we find

that the place of acquisition (11 from Fortuna) is Virgo (Mercury,
journalism), and the same Mercury governs the 8 from Fortuna (Gemini).
 20

House 12 is what moves away or separates from the native. Schmidt observed that
the planets in the twelfth house approach the Ascendant, but they
come apart or deviate from it due to the daily rotation. This movement
it directly symbolizes everything that invades or violates the space or
environment of the native to carry on with their life, or what is essential for their
existence. House 12 from Fortuna helps provide information
about the tribulations of the native, and this year the Ascendant
the prolect was located there, where also Uranus together with the part of
bodily harm makes a square to the Sun, its “Predominant” (the word for
Hylegh in Hellenistic Astrology). The ruler of this house is Venus, to
who we see in 9 under the mysterious and lethargic effects of Neptune.

It is also worth noting that in Astrology, both Hellenistic and

medieval, when the same planet ruled houses 1 and 8, in some way
the person had involvement in the creation of their own
death. The same would happen when the regent of the first
I was in house 8, or vice versa. Both factors are present in this.
theme.

Mercury, the ruler of the Part of Spirit (17 degrees of Virgo), is located
to the detriment in natal house 9, indicating an internal tendency to explain
without subtleties or reservations a way of life or an ideology or philosophy
personal. Taurus is the ninth sign from the part of the spirit. To its
We also find Venus as the ruler in the natal ninth house, Sagittarius,
together with Neptune. But that's not all, as we also notice that the
part of the enemies, according to Vettius Valens, is right there at 16
of Taurus conjoined with Saturn... and to the part of friends, which occupies the
same place. This, combined with Jupiter in Scorpio in the 8th house, gives us
provides a clear allusion to a particular philosophy and social approach, and
incursion into the most discriminated sectors of society; again
a journalism with a strong and provocative ideology that generates
intense opposition and enmities.

We also note that the Ascendant is the 8th house from Spirit.
again regent Mars in 8 natal. Mars, then, rules life a
once (Ascendant), and twice death (in house 8 and as ruler of 8)
from Spirit). It is noteworthy that the 'part of the revealer' and the 'part of the
"associates", both at 17 degrees of Pisces, are in a square with Mars,
which can provide data about the nature of its associations and their
capacity to be a "revealer" of conflicting points in society. Mars,
in turn, it is in sign 3 from Spirit, again providing
information about the nature of your journalistic approach.
 21

Diana Eduardo Gramaglia

Astrolabe Inc.
Female Chart
July 1, 1961
6:45 pm BST
Sandringham, UK
52°N50' 000°E30'
Geocentric
Tropical
Whole Signs
True Node

00° 00'

00°
00' Á¼É ¿ 00°
00'
06°01°28°23°
Ï
…… „ „ 03°
„
00' Ì
03' 39'11' 20'
47'
¸ 00°
00° 23°
Œ 09°
ƒ 03°
º 00'
†
03'
40' ƒ
À 08° ’
’’
Œ
12'
‡
38' áá
Œ ‘‘

00° 00°
ààà
00' 24' Ý 24° 00'
‘ »
ˆ
24' á
18° ‘‘
Ë
Œ
00° 49'
Π00
Œ
00'
‰
06' 00°
02' 11'
Š
27° Š Š
05°
¾ 25°28°
00° ½ 00'
00' ¶ Ê 00°
00° 00'

Diana, Princess of Wales, is a case whose analysis yields, in my opinion,

interesting and revealing conclusions about the usefulness of the
kleros. In its natal theme, Jupiter, the ruler of the 8th house, is in the 3rd house, and here
We have the persecution by the press, supposed cause of the accident. A
We find Mercury in house 12 from Fortuna, the press as
cause of annihilation. House 8 from Spirit (3:02 Taurus) is
Sagittarius, natal Ascendant sign, referring to the death of the intellect, or
"soul" to the physical plane. An interesting point to note is that Jupiter rules
twice death (the 8 from Fortuna and the 8 from Espíritu), and one the
life (Ascendant, life). His passing occurred with Uranus conjunct Jupiter
in 3, one of the houses of journeys. The Moon is empty of course, and its
The first aspect will occur when changing sign: opposition to Mars. For a long time.
time your life makes no sense, and then the end comes with the
opposition to a malevolent being. In the year of his accident, 1997, his Ascendant
the prosect was located in Sagittarius, its natal Ascendant, being Jupiter
ruler of the 8th house both from Fortune and from Spirit.
 22

After an 'ideal' wedding, her unsustainable situation had made

hatching in 1984, with the birth of her second child, when she had the
certainty that her husband had gone back to Camila Parker-Bowles. The
The Ascendant was indeed found that year in Scorpio, its natal 12th house, in
where Neptune is located, trine to the sun in Cancer (his son), and square to
Jupiter retrograde, ruler of the part of adultery (25º of Pisces).
Mars, ruler of Scorpio, conjoined with Pluto in the natal Midheaven,
shows the intense crisis and conflict. He was taking sedatives (Neptune), and his
anorexia reached a peak. Although she seemed broken in her life
private, in public she continued to attend charity parties,
openings, polo matches, operas, and inaugurations. Their popularity
began to overshadow that of her royal consort. Thus, while she led the life
public of the perfect wife for the prince, her internal life is
was crumbling. Immediately, he started consulting psychics and
mediums (Neptune, together with the "part of the revealer"), and indignant and
rebel, realized that her marriage was a simulation and a
deception (once again Neptune).

Let us also remember that the attributions of Fortuna are framed

within what is innate to the native, what his background and origin give him
they provide as attributes, in accordance with the past, which to a certain extent
way contrasts with the intentionality of Spirit, referred to causes
finals and/or formal. In house 7 from fortune, we see Jupiter,
royalty, like their spouse, while in the 7th from Spirit
we found information about the neptunian and diffuse nature of
your relationships and attachments, as well as a high degree of idealization in this
regarding. If we were to use a modern domification system, such as
Placidus, for example, it is noteworthy that Mercury and the Sun would be in
natal house 7. However, house 7 tends to more stable relationships, and
the 8 most dramatic lives, and to be permanently 'on the edge'.
I think the latter better describes Diana's situation.

Factors of eminence

Valens allocates chapter 23 of his second book of the Anthology for the
explanation of the so-called "factors of eminence" that turn into
a person in a human being with privileges, powers, reputation,
prestige, fortune, and even government over others. Such nativities are
called "notable" or "estimable", and in antiquity they pointed to the
kings and rulers in perspective, or to “selected” individuals from the

"collection" or grouping. From there, its respective parts have

participation in the determination of these factors. These do not
they merely circumscribe worldly power and fortune, but also
refer to special human qualities that give the person aptitude and
 23

intelligence to achieve their goals and fulfillment, whether it is about

material and spiritual conditions.

In Vettius Valens, the primary factors of this analysis, just as they

deduce from the various examples that are at the end of his second
book, seem to be the following:

1- Determination of the fixture 'in secta'. If the topic is daytime,

we take the Sun, the Moon if it is night.
2- We examine this lighting fixture based on the 'regents'
triangular. Dorotheus based all his Astrology on these
Regents, even granting them greater importance than the
regents of the signs. The signs that were found in the
vertices of a triangle shared the same "Lords of
"Triangle." Note that such differentiation corresponds to our
division of the signs into 'elements'; fire, earth, air, and water.

Aries—Leo—Sagittarius: Sun (daytime) Jupiter (nighttime)

Taurus—Virgo—Capricorn: Venus (d) Moon (n)
Gemini—Libra—Aquarius: Saturn (d) Mercury (n)
Cancer—Scorpio—Pisces: Venus (d) Mars (n)

If the trigonal regents of the current luminary are taken in order

of the sect, they were well located (corners, or houses 5, 11, and 9) or
in a good zodiacal position (in the sign of rulership, exaltation, etc)
indicated a greater or lesser degree of progress and development in the
life.

For example, in Stephen King's letter, night letter, we take to the

Moon. The nocturnal trigonal regent of Sagittarius is the same Jupiter, which
it is located in a favorable place (house 5) in trine to the ruler of the sign
in which it is located.

In Diana's chart, diurnal, the Sun in Cancer, diurnal trigon regent

Venus. Her natal house is an unfortunate one, but it is located in the
sign of its rule and is angular (culminates) in the chart from Fortune.

In the letter of Juan Castro, daytime, Sun in Capricorn, trigonal ruler

Venus, in a favorable house. Although in conjunction with Neptune.

To obtain more information about a person's 'happiness'

eudaimonia, that is, about how that person has been blessed by
the divinity"), Valens then refers to Fortune and Spirit, more
another kleros that he introduces at that moment: that of the 'base' ('Basis', base,
support, foundation). The text is not very clear, but what seems
to deduce is that this part is formed by taking the smaller arc between
 24

Fortuna and Spirit and adding it to the Horoscopes, or Ascendant. The

game between these kleroi and their regents provides information about
how "eminent" is the nativity.

For example, if the ruler of Fortune is in the same sign

what Spirit, and the Spirit in the same sign as the kleros of the Base,
and the regent of this in the sign of Fortune, that is, exchanging its
regents in a triple mutual reception, the person will be very fortunate.
The conjunction of two or more of these factors increases the 'royalty'.
so to speak, from the letter.

When we turn our gaze to the subject of Princess Diana in search of such
factors, the first thing that stands out is the not too...
favorable to both luminaries. The Moon is waning (third sign-house), and
the sun is in the eighth sign-house. The 8th house is not a house
fortunate in Hellenism, since it is "in aversion" to
Ascending. "The lethargic place," it was called, due to "leth," forgetfulness, and "argos"
inactive. In fact, Diana is the example of a life surrounded by
brass, but not too fortunate. Perhaps it was her charisma and
magnetism that gave her fame and the title of 'Queen of Hearts', it
which we see reflected in the card of Fortune as Ascendant, in which
Spirit is culminating in the Middle Heaven. Its Ruler, Venus, is
find there present, dignified. In the Descendant we see his
royal marriage (Jupiter) and the coldness that awaited him, followed by the
distancing (Saturn). It is interesting to note that Jupiter is the ruler of
on the 'part of the adultery', and the 'part of marital happiness' is
finds itself in Capricorn alongside Saturn. At the bottom of the sky, Neptune
allude to a quick dissolution of their parental home: their parents
they separated at the age of 7, and she was practically raised by
teachers.

In the cited chapter, Valens clarifies that if the benefics have authority
about Spirit and the kleros of the Base, being such eastern planets with
regarding the sun, and occupying its own home, the nativity will be seen
benefited with honors and distinction. Truly, we find the
kleros of the Base in 18 degrees of Pisces, Jupiter is the ruler, eastern, although already
too far from the Sun to be considered a 'morning star.'
The Spirit is ruled by Venus, in heliacal and eastern elevation with respect to the
sun, and in his own home, Taurus. If we think about what it consisted of
true 'eminence' of this princess, we will surely relate it
with the planet Venus: an innate sense of sympathy, of compassion, and with
a certain obsession regarding their relationships, needing attention and
complete acceptance of man, as detailed in his biography. By
another part, she enters her public fame with her marriage, which by
little time seemed to be an ideal fairy tale romance. Despite
from her internal disappointment, she took to the public dais presenting a
 25

Immaculate image. She entered the world of fashion and began to

develop your own aesthetic sense. He had the gift of reaching people.

Let's note that a similar case arises in the topic of Castro.

Spirit culminates from Fortune, demonstrating great charisma and
magnetism. Mercury is east of the Sun, but it is in
detriment, falling, and in partile square with Pluto. Its controversial
public image and the spirit of its journalism were supported by a firm
self-recognition, the challenge to its social environment, a keen sense
critical and in bringing to light what was hidden in the most marginalized sectors
of society.

The analysis above is just a superficial sample of the

meticulousness with which Vettius Valens enumerates all the possibilities
and combinations that contribute to the prominence of a natal theme. The subsequent
translation of more fragments, both from Valens and other authors,
they may shed more light and clarity on the matter.

Conclusion.

The objective of this work has not been merely to indicate how the
ancients used what we now know as parts, to which they already
we have justly called 'Hellenistic'. The study of the kleroi
also provides information about the spirit of Hellenistic Astrology,
as we have confirmed. There is still much to be revealed about
of the internal or external conditions that led to such a gigantic
the flourishing of Astrology in this period. Posidonius the Stoic,
who introduced Astrology to the rationalist minds of the Greeks as a
coherent explanation of the world, defined man as 'the
"contemplator and expositor of the heavens." Nature itself—everyone
the ancients agreed on this point—had destined to the
man to contemplate the sky and its perpetual movements.

The conquest of Alexander the Great had marked a great change of

mentality in the classical world: the ancient ideal of the Greek republic
it had given rise to the concept of a universal monarchy. They disappear
the zonal cults in the face of a global religion, and while man directs his
gaze towards the stars, the particularism of cities weakens. The
man was ready to conceive the idea of "humanity," reserving his
homage to the heavenly powers that extended their blessings
to the human race. The sky itself displayed an unmistakable image:
After the spring equinox, the figure of the celestial ram rose.
and the precession had led the constellations to take their positions
shining behind their respective tropical signs. And despite that
coincidence, the same Hipparchus discovers the precession of the equinoxes,
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and there was not a single Hellenistic astrologer who did not differentiate the circle
tropical of the sidereal. An unprecedented time, in many ways.

Today we know that the Astrology of those ancient manuscripts was

translated into Arabic and Persian, then into medieval Latin, and thus it was inherited in
Europe at the beginning of the Renaissance. At that time, much of the
Astrology practiced today is a direct inheritance from the late Middle Ages, it arises the
question: Could it have been conditioned by translations or
inaccurate transmissions? To which the question follows: Evolution or bad
transmission? Both at the same time? The answer, as always, lies in the
interior of each one.

And it is a paradox that only now, in the face of the portals of the future, they are
possible these discoveries. Thanks to the work of universities of
everyone, the ancient texts are being recovered,
transcripts, and a few, translated. The translation into Spanish of
Some of those texts is one of the tasks that the group works on.
to which I belong, in the city of Córdoba. And the developments of our
era accompany, for all those texts can be read from a
CDRom, something previously impossible physically. In an era in
where the future opens its doors, the knowledge of the past must
remain as a more or less conscious platform to provide a
next step, it doesn't matter if the goal is to regain the lost wisdom of
past, or intentionally distancing oneself from it. As far as Astrology is concerned
In any case, it will be challenging tradition.
analogy that immediately comes to my mind is: Does it help a
pianist to know that the work of Bach that he is going to perform originally is
Did it play on a harpsichord? The answer is an unavoidable "yes". However, if to the
interpret choose to imitate the key on the piano, or intentionally move away
from the past and impose a new style, it is a personal decision, and still of
secondary importance. The artistic quality and depth of its soul
it will make a difference. And if the decision is a cry of innovation, even more
it is imperative to familiarize oneself with the past, as no one
it can transcend what it does not know.

I will conclude with a quote from the revolutionary astrologer John Addey:

All human progress goes from thesis, through antithesis, towards

a new and higher synthesis. The thesis period tends to be
dogmatic and authoritarian, heavily relying on tradition and looking
toward the immutable world of ideas, thus enjoying a great
stability. The period of antithesis tends to be more skeptical and to treat
to put the teachings and inherited traditions to the test against the
concrete experience. From the mutual interplay of these two, should arise a
the highest and most complete synthesis that represents, in terms of that
cycle, maturity, and balance
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