Don’t forget the Stars

In this post I am going to try to give practical application of the fixed stars.

There is a long lasting debate on how we should use the fixed stars. Are we are going to use them as they are all projected on the ecliptic without taking into account their latitude or we will use them with their “in mundo” positions ?!

A geniture which I want to discuss here is that of Sharon Tate, the famous beautiful and charismatic actress who had a very sad end, being brutally killed by the Charles Mason’s girls back in year 1969. She was only 26 years old.

We will see how fixed stars give further explanations on the nativity and on her destiny.

This is her birth chart:


Astro databank  rates the accuracy of the birth time with highest AA

The first thing we need to stress out is that not all of the fixed stars are on the ecliptic. Actually, only few of them are near to it. Some of the astrologers of the tradition (see for example Cardano’s examples from his earlier years) used the projection of the fixed stars on the ecliptic and delineated them as such. Some argue that this is a silly approach and that we need to take into account their positions in mundo, in respect to let’s say Ascendant and Midheaven (the rectascension of the later for example). Furthermore, the influence or to rather say, importance of the fixed star is accentuated if that star is in its heliacal phases.

I will leave this explanations for some future post, for now I want to point them out just as a key description for our analysis.

If we take for example the position of Moon in Sharon’s chart, we can see that Moon has zodiacal longitude of 12° in Virgo. This corresponds with the projection of the fixed star Coxa from the constellation of Leo onto the ecliptic degree at about 12 Virgo for the year in which Sharon was born. This is a star of a third magnitude positioned in the back of Leo, but if you look at this photo, you will see that Moon is actually in the feet of Leo!


[Don't make wrong conclusions by seeing Neptune there on the ecliptic, I don't know at the moment how to turn the outer planets off the visibility screen ;) ]

The horizontal green line is the ecliptic.

Coxa has latitude of +15° and Moon of +1° 35’. Should we use this as a conjunction? You make the judgment. I will only give the observations Ptolemy made about the stars in Leo:

“Of the stars in Leo, two in the head are like Saturn and partly like Mars. The three in the neck are like Saturn, and in some degree like Mercury. . . . Those in the loins . . . Saturn and Venus: those in the thighs resemble Venus, and, in some degree, Mercury.” It is said that the stars in the neck, back and wing all bring trouble, disgrace and sickness affecting the part of the body ruled by the sign, especially if they happen to be in conjunction with the Moon.

Sure, we can’t base our judgments on one testimony only.

Let us proceed with delineating her chart.

Venus in 8th  by sign and division and in conjunction with the Cauda Draconis, in a day chart, masculine sign, above the horizon and on the west,  is clearly a candidate for being accidental malefic. If we look at her constellational position:


Venus is in the tail of the Capricorn. Cardan says that these stars with Moon brings violent death, and Ptolemy says that they are of the nature of Saturn and Jupiter. It is clearly not a place for happy dwelling.

Furthermore, Cardano says that those stars in the mouth of  Carpicorn give brilliant  intelligence:

…sunt em minimae & plures, unde locus regius & sunt splendidae & de natura Saturni ac Veneris.

..they are small and great in number, and they are a royal place; in addition, they are splendid and of the nature of Saturn and Venus”..

We can see that Sharon has Sun in the mouth of Capricorn and Mercury on the horns. Ptolemy says that those stars on the horn of Capricorn are of the nature of Venus and partly Mars. We can see her eloquent and pleasant, charismatic speech with this placement of Mercury.

The position of the Sun in the mouth of Capricorn is particularly important because Sun is Light of the Time, that is, the chart is diurnal and Sun has governance of the sect. Sun is naturally “intellectual light” as Valens calls it, so the position of Sun in a day chart, in a constellational place where many small brilliant stars dwell (that alludes to intelligence) is hence accentuated.

Cardano in his chapter on fixed stars makes an interesting comparation. He says that because Sun gives power, and Jupiter wealth, but Mercury intelligence, the stars of the first magnitude are analogous to the Sun (in brightness) and give honor and dignity, but those of the second magnitude (or mediocre in brightness) are analogous to Jupiter and give wealth; but those of smaller magnitude are analogous to Mercury and give intelligence. Such are the stars of the mouth of Capricorn.

If you go and watch some interview from Sharon Tate on You Tube, you will immediately recognize her pleasant talk and smartness. She has very charismatic voice and smart structure of sentences. Of course, this is accentuated through the position of the ruler of Ascendant and Hour, Moon, in the sign of Mercury.

If we go deeply to analysis the position of this Moon, we will notice that she is in term of Venus so we see a connection Moon/Venus here, adding to her charm, charisma and fashion nature.

Moon is in human sign and her dwad also falls in human sign (in 1st degree of Aquarius). We can see here intelligence, speech colored with eloquence, charm and pleasantness.

Furthermore, Moon falls in 3rd by sign and division, and this is her place of joy.

Moon has all these great significations for the beauty of her body and mind (ascendant ruler in human sign is pertaining to physical beauty), but there is one huge sign of alert here: Moon falls in 8th sign from Fortune! Now, this is a pretty nasty combination. I have seen it in many charts of people who suffered violent death by bleeding and attacks. Valens also gives a couple of such examples if my memory serves me well. Moon is natural significator of body, and being in the place of death (8th from Fortune) is quite a problematic testimony. It doesn’t mean that it must pertains to violent death, but in many cases it is so (at least in those I was able to examine).

This chart has further indications for violent death. Having the malefic contrary to the sect in favor – Mars, in the pre-descendant is another indication for violent death (again, according to Valens). So, we now have two testimonies in this direction.

Even more problematic is the stellium of planets in the 8th sign, one of which is Mercury who is also an Anaereta or the killing planet , also a dispositor of the ascendant ruler (Moon), and Sun –  the Light of the Time.

On the ascendant there rises a star by name Pollux. It is a star of the Martian nature, found on the face of the Twins. It is often called a “wicked star” or a “wicked boy”.
I know that we are taking Pollux into consideration with projecting its position onto the ecliptic to coincide with the zodiacal position of the ascendant and this is not with which all would agree. But since we are not judging anything here on one account only, and since some of the older authors used such projections we will just point out this configuration, to call it that way.


The problem with the projections of the stars into the ecliptic is even more accentuated (as a problem) particularly when some star has great latitude, as Pollux with about +6.
The problem is less accentuated with lets say, Southern scales, which are very near the ecliptic. You can notice this visually on the photo I uploaded above with Pollux and Castor far away from the ecliptic (and some software say that Jupiter conjunct Castor in her chart).

Here is a photo of Southern Scales (Zuben Elgenubi) where you can see how near this star is to the ecliptic (with latitude of +0° 19’).


On the photo you can see Spica too. As a comparation, this star has latitude of -2° 03’ and is visually still close the ecliptic. Now go back to Pollux and Castor and see how far away they are from the ecliptic.  Castor has a latitude of +10°!

The Revolution

I will speak in some future time of the Distributions in the series of my writings about delineating the Solar Revolutions in style of Abu Ma’shar, and I was preparing this particular example for that occasion, but I am excited to show this example in the current post too.


Abu Ma’shar advises us to take the distribution and distributor very seriously since distributor is even more important than the Lord of the Year (since the later rules only one year, while distributor rules in greater amount of time).

Distribution of the ascendant in August 1969 (she was killed on  9th of August 1969) came in 13° Leo. Abu Ma’shar advises us to give particular attention to the state of this distributive place in the revolution and the planets casting their rays there. What we can see in this revolution is that Mars is casting square ray inside of 1° of orb into the place of the distributed ascendant. This is an alert for danger since annual profections came in that 8th place from Fortune, that is, Virgo where Moon ruler of ascendant stays, and Mars regards it through square. Furthermore, Mercury who is Lord of the Year[1] is casting oppositional ray to the distributive ascendant, and as we said, Mercury is anaeretical in this chart, having position in the 8th sign of radix and falling in 8th through the solar. We can see that here lies a great danger for the body of the native (distributions of the ascendant pertains, among other things, to the state of the body of the native). Mars falls in 5th of the radix and is pertaining to children. We all know of the sad story that Sharon was pregnant while she was killed.

State of the Distributor (Saturn) in the revolution is bad because it is in its depression in Aries and in the wicked 7th place. Moon just separated from Saturn and is in the sign and bound of Mars, again in the wicked place (7th). Jupiter doesn’t regard Mars, and regards Mercury, but he is also harmed by retrogradation and placement in 12th house by division ruling the 6th. Venus regards Mars, but Mars is in superior position and superior planet, so Venus’ rays are not likely to help here.

It is quite a dangerous year, that’s for sure.

I am sure there can be find much more testimonies, but since this post is of informative nature, and not of a researching one, let what was said be enough to spark someone’s enthusiasm for this Art of the Arts.

1. I am taking the ruler of the sign as Lord of the Year, instead of using the planet in that place as I proposed earlier in my posts, I am finding more validity in taking this planet as Lord. Further investigation on a practical level needs to be made for the usage of the planet in the sign as Lord of the Year1


Gerolamo Cardano – De Iudiciis Geniturarum, De proprietatibus stellarum, Cap. III.

Star charts are made in Starrynight software.

Delphic Oracle and Annual Divisions

Delphic Oracle is a wonderful astrology software.
Not only that it is  a software par excellence for Hellenistic Astrology, Delphic Oracle became Astrology software that contains in it many of the techniques used and favored by the Renaissance Astrologers.

I already wrote for one of these techniques, which is not Renaissance technique per se, but was favored and used by Luca Gauricus. This technique is the technique of 13 Monthly Revolutions in a year, of which I wrote here:

In your Delphic Oracle software, you can find this technique by clicking CTRL + D or going into Utilities/Derivative Charts and you will scroll down the list where you can find “Gauricus Monthly Revolution”.

Curtis Manwaring, the author of the software is always open for suggestions and improvements into his software, and this is a characteristic you would rarely find today. You can purchase Delphic Oracle from his site (something I highly recommend if you don’t already have the software) here.

Annual Divisions

This technique is very old, predates even Firmicus on whom the Renaissance authors like Gauricus and Junctinus rely. Valens used it, and Kolev is of the opinion that goes back to Mesopotamia.

Valens and Firmicus differs in allotting the days to each planet.

According to Valens the year is divided:

Saturn………………………….85 days
Sun……………………………..53 days 20 hours
Mercury……………………….56 days 16 hours
Venus………………………….22 days 16 hours
Jupiter………………………….34 days
Moon ………………………….70 days 20 hours
Mars……………………………42 days 12 hours

The logic behind is that the sum of the minimum years of the planets is 129. When the minimum number of years multiplied with 2.83 you will get the above number of days Valens gives. For example, if we multiply Saturn’s minimum years (30) by 2.83 we will arrive at number 84.9.
The reason why we multiply with 2.83 is because when total number of minimum yearsof planets (129) is multiplied with 2.83 we get 365 which is the days of one whole year (Kolev).

But Valens and Firmicus are differing in allotting the days to certain planet, the reason and logic behind Firmicus’ I don’t know at this moment, but it seemed preferable by the later authors, which is again, most probably because Valens’ book was not so popular as Firmicus’ in late medieval and early renaissance period. Although, I am not sure how much truth is in this, because I have found that Gauricus is referring to Vettius Valens on several places in his Opera Omnia.

Firmicus speaks about this technique in Book II Ch. 29:

The days of the whole year are also divided by the individual stars. Moreover, how far they are divided, or from whence they receive their beginning, I shall also take care to show.
When illnesses, when debilities, when gains, when losses happen, when joys, when sorrows. For when the benefic stars receive the days, we are freed from all evil; when malefics, the sudden blows of misfortune strike us.
And so, in whatever sign the beginning of year is, the ruler of that sign receives the first days, and after him the others, according as they are severally placed. And so, which star is allotted how many days – this I shall also tell: the Sun 53 days, the Moon 71, Saturn 85, Jupiter 30, Mars 42, Venus 23 [and] Mercury 57. (Firmicus Maternis – Mathesis, translated by James Herschel Holden, MA)

As we can see, Firmicus gives 30 to Jupiter where Valens gives 34, 36 to Mars where Valens gives 42.5 and then he adds this years to Venus (33) where Valens gives 22.66.

Kolev and Holden noticed the difference but they don’t say the source for Firmicus’ years, nor the logic behind.
At this moment I am not informed too about the same.

Junctinus (1522 – 1580/90) later on wrote that it is better to start from the Lord of the Year but then proceed with the placement of the planets in the annual division (that is, Solar Revolution) instead of as they are placed in the natal chart as Firmicus suggest:

Consequently, the house ruler of the sign where has reached the progression (profection) of the ascendant, is the first to claim the first period of days. After this come the rest (of the planets) exactly as they are positioned in the natal chart – said Firmicus in book 2, chapter 29. However according to my judgment, we should take the distribution of the annual periods from the Lord of the year and after him the other planets as they are positioned in the annual revolution in the order of the zodiacal signs. (translated by Rumen K. Kolev in his translation of Gauricus’ Three Annual Charts for Ferdinand I).

Gauricus (1476 – 1558) in his analysis of Ferdinand’s annual charts uses the exact same technique.

Here’s the annual chart of Ferdinand I calculated in Delphic Oracle:

Annual Divisions

Right click on the photo to open it in another tab and view it in bigger resolution.

As you can see the divisions starts from the Lord of the Year, and that is Venus. If you check the Junctinus’ version of Annual Divisions you will get actually Firmicus’ allotment of years, but the divisions following the order of the planets as they are in the Solar Revolution chart as Junctinus, Gauricus, and probably other Renaissance authors propagate.

Gauricus did exactly the same in his analysis of this chart. He said to Ferdinand for example: “you will feel lazy in the rulership of Saturn”, or “you will enjoy with your wife and will take small journeys when Moon rules” (I am paraphrasing) and etc.
Note: Moon falls in 7th house in Gauricus’ annual chart. Calculation of the chart differs here, but my point is to show the order of the planets in the year [which is the same], so neglect the other chart factors.

It is interesting that in the previous year Gauricus used the Monthly Revolutions in his delineation of the year of Ferdinand I, but then, for the next chart of the next year, he shifted into using this technique of Annual Divisions.

So here we are, we have yet another technique on our Astrological disposal. I found out that in order some technique to give good results, one need to apply it on a continual basis, to catch the magic of the technique, that something which is not present in any written form. You can’t say “the technique doesn’t work”. It may be that it doesn’t work for you, but since the technique worked for such a great astrologers as Gauricus – The Prince of Renaissance Astrologers [as some called him without the reference “renaissance” which I add] who had such an amazing predictions, since it worked for Juncinus and Firmicus, and since the technique survived so many years, then there must be something in it.

Julius Firmicus Maternus – Mathesis, translated by James Herschel Holden, MA, published by American Federation of Astrologers, Inc 2011

Lucas Gauricus – Three Annual Horoscopes for Ferdinand I, translated by Rumen K. Kolev, Varna 2012.

Vettius Valens – Anthologies, translated by prof. Mark T. Riley

Astrology of Friendship & Enmity

“Of friendly dispositions and the opposite, some are great and long lasting sympathies and enmities, but others are occasional friendships, abruptly broken off.”(Hephaistio of Thebes – Apotelesmatics, Book II, p.71, Schmidt trans., Published by the Golden Hind Press, 1998)

I began to write this article a couple of months ago, and then leaved it for a while in order to get a little bit more experience on this very complex subject of human relationships and the way in which astrology gives answers to the subject.

In meanwhile I had some synastry readings which helped me to test the workability of the methods presented in the writings of the old masters.
People are often asking me to recommend some good traditional astrology book on Synastry, but as many of us now, there is no special book written on this subject in the works we have translated into English language. We have only chapters and hints here and there, which, if looked in right way, can be very helpful.

Synastry is very popular branche of astrology nowadays. We live in romantic world and romantic age, where most selled movies are the one with romantic content in it. This is not something new. Songs and dramas about Love were written in all the ages. In some age more secretly then the other, but the Love was here present in the secret affairs of the noble castles, writings which are very interesting to read today from this perspective.

Now, this article is not related to Love Synastry, but to Synastry of General Friendship among people.

I get interested in particular chapter at Hephaistio, in which he [as in most part of his work] relies on Ptolemy. I read those two chapters (in Ptolemy and Hephaistio) and then read Aristotle (because Ptolemy’s approach is on great deal based on Aristotle’s writings on Friendship in his Nicomachean Ethics) but some things were still not so clear to me. So I left the ‘article’ to stay aside for a while.

Some day ago I throw a look into Umar al-Tabari’s “Three Books on Nativities” in which he has chapter on “Friends” and I noticed that he quotes again, Ptolemy, with some additional hints which were helpful to me to understand the whole idea behind this synastry approach of Ptolemy and Hephaistio.

Three kinds of Friendship (and Enmity)

There are therefore three kinds of friendship, equal in number to the things that are lovable; for with respect to each there is a mutual and recognized love, and those who love each other wish well to each other in that respect in which they love one another. Now those who love each other for their utility do not love each other for themselves but in virtue of some good which they get from each other. So too with those who love for the sake of pleasure; it is not for their character that men love ready-witted people, but because they find them pleasant.
Perfect friendship is the friendship of men who are good, and alike in virtue; for these wish well alike to each other qua good, and they are good themselves. (Aristotle’s Nichomachean Ethics, Book 8, chapter 3, translated by W. D. Ross1999 kitchener).

In his exposure Ptolemy is following Aristotle and his philosophizing on friendship which can be found in Nichomachean Ethics, Book 8, chapter 3.
Aristotle says that there exist three kind of friendship. The one is the friendship out of need and this is the kind of friendship which is obvious in the older people, when they live together out of some need to help each other or not to be alone for example. The second type is out of pleasure and this can be often found in young people who are amorously falling in love but this is non-constant and this often changes into some other emotion. The best kind of friendship according to Aristotle is the friendship which is due to goodness, connectedness through virtue. The both people are lovers of the Good..


Another Friendship-Enmity relationship between Ferdinand I and Suleiman Magnificent.

The famous ‘Friendship’-Enmity relationship between Ferdinand I and Suleiman Magnificent.

“And since there are three kinds of friendship and enmity – for these kinds obtain through mutual preference or through need or through pleasure and pain” (Ptolemy p.29)

Ptolemy says that whenever all of the places are mutually familiarized, this brings friendship composed of all (3) kinds just the same as when they are non familiarized would bring enmity. Well, this word “familiarized” needs explanation.
Now, Ptolemy discusses the familiarity (oikeioo) in three different ways [according to Schmidt]:
Planets that are in classical aspect.
Planets that are in commanding/obeying relationship
Planets that see each other (see chapter 14-17 in book I Tetrabiblos).

But whenever the places of the Lights alone are familiarized one among other, this is a friendship through preference.

Hephaistio says “when the lights alone are the same”, which probably means that the lights are in the same sign.

So, the Ptolemy’s version of “Familiarized” [or at least, our understanding of it] would give lights in square as bringing friendship, and only the unmitigated aversion enmity which is not so logical to me. I think that Hephaistio is right here saying that the Lights should be in the same sign.
Ptolemy says that this is “the best and most unfailing kind”, “and enmity by preference is the worst and without trust”.

Similarly, the familiarized Lot of Fortune places (or in the same sign according to Hephaistio), denotes friendship through need.

The places of Ascendants through pleasure and pain (friendship of pleasure and enmity which leads to pain).

Now we must not to be confused. The authoritative places [Lights, Ascendant and LOF] which are in the same sign will show the nature of the friendship, but whether a friendship exist or not will be judged according to whether all these or most of them “exchange places”.


So, this is how far I got in my previous attempt to clarify the subject. Now, after reading Umar, some things became more clear, or even more confusing as you will see in a minute 🙂

Umar says:

“Ptolemy, however, says that friendship and enmities come to be in three ways: either it is necessary that a man esteem his associate on account of the concord of the spirits which he has [with him], or on account of profit, or because joy or sorrow will conjoin them”. (Umar al-Tabari: Three books on Nativities, translated by Benjamin N. Dykes, PhD).

So Umar says that there are 3 kinds of Friendship (according to Ptolemy:

1. Friendship based on account of the same spirit of both persons.
[this would be Aristotle’s Friendship based on Virtue, or Ptolemey’s friendship based on “mutual preference”].

2. Firendship based on profit.
[this would be Aristotle’s friendship based on utility, and Ptolemey’s “through need”].

3. Friendship based on joy and sorrow.
[this would be the same as Aristotle’s “of the sake of “pleasure” and Ptolemey’s “through pleasure and pain”].

Umar explains that the first one is friendship based on the same spirit, and this is shown by having the Lights [Sun and Moon] in same sign or they are “corss-changed”, that is, the Sun of the one person is with the Moon of the other or vice versa. Also, sextile and trine aspects among them are good indication of such friendship.

Umar says that in this way, the persons esteem each other “naturally” and adds that this is so if especially fortune planets aspects the configuration and bad planets are turned away.

So, we can assume here that Ptolemy’ by “Familiarized” means Lights in good aspect [that is, conjunction, sextile and trine].

The second type of friendship is that one which connects people through profit and gain.
Those are [according to Umar] people who have Lot of Fortune in same sign, same triplicity [which would make them in trine relationship] or in sextile. These nativities will be joined to profit together.

Again we see clearly that Umar excludes squares and oppositions. Umar also says that if fortunes aspects this configuration, their profit will be from the same matter, but also if malefics aspects, their sorrow will be from the same matter.

Third kind of friendship is that of joining together on account of joy and sorrow.
Now Umar lived in very religious time, where on pleasure was looked as something which needs to be overcome or not to be taken so lightly and whole-heartedly; so can we assume that by “joy” here he means “pleasure”? Is sexual union based merely on body needs this kinds of friendship? Having in mind that Ascendants are taken into consideration, I think we can assume that.
So, if Ascendants of both persons are in the same sign, or aspect each one with trine or sextile, this joins people through pleasure and pain, that is, joy and sorrow.

Now going back to Hephaistio, we read that in the beginning of his chapter he speaks about long-lasting friendships and friendships abruptly broken off.
Hephaistio says that if Lights, Ascendants and Lot of Fortune [here he generalizes about the all the kinds of friendships] “exchange places” they make friendships that nothing can brake. But if these aspect each other by square or opposition, they make greatest enmity and long-lasting oppositions.

But then he says something interesting:

If they are in triangular or hexagonal [configurations], they make the sympathies lesser, as there occurs occasional breaking off and pettinesses in friendships whenever the malefics transit the configuration, but truces and restitutions in enmities in accordance with the ingresses of the benefics to the figures [p.72]

I have found this to be of great practical value. These words and the power of knowledge of the real synastry can save you valuable friendships if you are wise enough to retrieve yourself from particular relationship when Malefics are joining the configurations by transit, or to just be aware of the “bad times”. Though, sometimes if something is promised in the birth chart, even if you hide yourself, the other person will find you to actualize what is already promised 😉

Next, Hephaistio says that if Lights are in same signs, this brings friendship through preference, and if they are in inharmonious aspect, the enmity is voluntary without trust.

Now what I take this to be, is that the enmity is based also on the basic opposite nature of these two. The enmity is based on the opposite spirit of the two, so they just hate each other on account of their differences, that is, as someone would often say: “I hate him but I do not know why, I just do”.

So, this is ‘voluntary enmity’ not out of need nor profit. They just hate each other.

Lots of Fortune in inharmonious aspects suggest enmity through need.

Ascendants in inharmonious aspects, enmity is out of pleasure and pain.

Now, Hephaistio adds that if all the significations said above are somehow commingled [which you would often find true in analyzing synastry charts] you would judge commingling of the influences on friendship and on enmity as well.



In the inner wheel is the chart of Ferdinand I, Holy Roman Emperor [1503 – 1564] to whom Gauricus wrote the famous three annual charts  predicting to him that he will win over his enemy Suleiman the Magnificent [1494 – 1566] whose chart is on the outer wheel.

First we will look at the lights.We see Suleiman’s Sun is in Ferdinand’s Ascendant, while Suleiman’s Moon is making square to the configuration.
Ferdinand’s Sun and Suleiman’s Moon [ruler of ascendant] are in opposition with Suleiman’s Mars conjuncting Ferdinand’s Moon, while Ferdinand’s Mars [ruler of the nativity] is conjuncting Suleiman’s Moon [ruler of his nativity].

We can see quite an enmity here.
Ferdinand’s Mars ruler of nativity in his 4th [defending his own lend] conjuncts Suleiman’s Moon in his eight which brings to Suleiman fear of death, anxiety and etc.

Their “relationship” was with truces and wars. In first place Ferdinand applied to Suleiman for support in the conflicts inside of the Hungary Kingdom. But later Suleiman would come with great troops to conquer the capital city: Siege of Vienna and will be defeated by Ferdinand just as famous Gauricus predicted in his analysis.

We can see that their Lot of Fortune is in sextile relationship, which according to Hephaistio, brings only temporal truce, and that one in regard to Profit.

But Mars of the one on the Moon of the other, and the Sun – Moon opposition, is quite a testimony for enmity.

So, looking at the chart with these testimonies, we can predict something of the sort:

“There will be great enmity and opposition between these two people [look also at Suleiman’s Saturn ruler of 7th with Ferdinand’s Sun]. But there will also be a times when their enmity will be turned in to truce due to mutual profit and benefit”.

Suleiman signed a peace treaty with Ferdinand I that divided the country. Under these terms Ferdinand, ruled part of Hungary while Joan Zapoya, a puppet of Suleiman, ruled the rest.

Suleiman’s 4th falls in Ferdinand’s 12th and Ferdinand’s 4th in Suleiman’s 8th which connects Land with enmity, death and fear.

Next Hephaistio advises us to look at the Lot of Eros in delineation of friendship.
Lot of Eros of Ferdinand falls in Sagittarius and Saturn and Mars of Suleiman makes both square to it.

There are other interesting examples which I want to share, but I am out of time now, so will leave that for some other post in the future.


Try to apply these principles and you will see that there is truth in them [as in most of the methods of the old masters]. See the interconnection of planets and their rulership in each chart. Which agenda touches the agenda of the other chart. Once you know the particular benefits and vices of certain friendship or enmity, apply the predictive techniques to wisely escape (if that’s possible) certain problems and complications. Synastry can be as I said, very wise tool when applied to our relationships. Playing around with it on the charts of people you know, can reveal to you many great truths of your relationship destiny.


Hephaistio of Thebes – Apotelesmatics, Book II, p.71, Schmidt trans., Published by the Golden Hind Press, 1998

Nicomachean Ethics by Aristotle, translated by W. D. Ross 1999 kitchener

Claudius Ptolemy – Tetrabiblos Book IV, translated & annotated by Robert H. Schmidt, The Golden Hind Press 1998.

Umar al-Tabari: Three Books of Nativities, translated & edited by Benjamin N. Dykes PhD, The Cazimi Press, Minneapolis Minnesota, 2010.

Dividing the Year into 13 monthly Revolutions

Happy New Year!

I have not blogged for a while. I felt the need to let the material I presented here to play a little in our heads and to actually incorporate the material in our astrological practice.

I have studied late medieval and early Renaissance astrology in the previous month due to the need of an investigation of a more practical approach in my astrology. I was particularly interested in learning more about the Solar Revolutions, and while I was studying Abu Ma’shar’s On Solar Revolutions I felt the need to see those principles applied in actual prognosis.

I like the predictive art, and being practical astrologer dealing with clients, I want to get better and better in actual prediction and not merely astrological researching or theorizing. When you have a client, all they ask (many of them) is “what to expect from the year in front of me”. This is the answer most often asked from astrologer. The other question which is also very often asked is “When will I marry” and “When will I have children” et cetera. Very rarely you would be asked to delineate a chart from a Spiritual Astrology perspective [though this kind of question is not excluded also].

So, when you deal with clients you want to be able to predict. They don’t want to know where Masha’allah and Umar disagree or whether I use whole-signs or alcabitius divisions. They want to know “what to expect from life and particularly from the following year”.

For getting better in this I throw my eye in the Renaissance Astrologers like: Regiomontanus, Schoener, Cardan, Morinus and Gauricus. I found that Google Books contains good deal of these books in Latin language, which sparked my enthusiasm for learning even more.

What I found in reading those authors is that they are practical embodiment of the Perso-Arabian astrology. They learned those principles and incorporated them in their astrological practice.

In particular, when I investigated their Solar Revolutions practice, I also found that they [especially Gauricus and Schoener] use monthly revolutions which I never used or even heard before. That is, dividing the year into 13 monthly revolutions.

Now, I have heard and I have used 13 monthly profections in a year. Morinus software luckily, has that option incorporated in it; but I have never used those 13 monthly revolutions in a year, so when I started using them I found that they are very, very useful and precise in life description of the actual month.

Divisions of monthly profections in a year by 13

Now, if you press Ctrl in Morinus software and then press F7 while holding Ctrl (Ctrl + F7) you would calculate the monthly profections in a successive row of life years. Then if you press the year in question with left mouse click, an option would ask you if you want monthly profections by 12 or 13. You will click 13 and then Morinus software will calculate the division of the year by 13 monthly profections.

I use those profections and I found them very useful and precise!

In the analysis of the Three Annual Horoscopes for Ferdinand I, Gauricus used the Lord of the Monthly Profections and [lord of the sign of the monthly profections] and delineated its state in the monthly revolutions of the type of which we are speaking here.

Dividing the Year into 13 monthly Revolutions

Usual monthly revolutions we use today are so called “Lunar Returns” in which the chart was drawn for every successive month when Moon comes exactly at the position she had in the nativity.

But Ptolemy’s [or pseudo-Ptolemy] Centiloquium [aphorism 87], and especially the comment of Haly ibn-Ridwan speaks about another kind of monthly revolutions:

Tempus mutationis signorum in revolutione ex parte signi profectionis sunt XXVIII dies et due hore: et XVIII minuta unius hore fere. Ex parte autem ascendenti hemisperio seu in oriente XXVIII dies: et quinta diei fere mensis vero solaris est a mutatione solis de gradu in quo fuerit nativitas in gradu sibi consimilem in signo altero.

In revolution, the time of changes of the signs based upon the profections’ sign are 28 days, 2 hours and about 18 minutes. Based upon the ascending hemisphere, that is, the one oriental, 28 days and about a fifth of a day. Solar months, on the other hand, rely on the changes of the Sun from the degree that held in the nativity to the exact degree in the following sign.

As I understand the text here, and by the comment upon the aphorism from Haly which Rumen K. Kolev has transliterated it in his translation of Lucas Gauricus – Three Annual Charts for Ferdinand I, is that the text actually speaks about 3 kinds of monthly revolutions. The one based upon logic of monthly profections, dividing the year 365.25 into 13 of 28 days, 2 hours and about 17-18 minutes. The other based upon the successive revolution of the SolarRevolution Ascendant in every subsequent year; and the third is that of the revolution of the Sun in every particular year, that is, drawing a chart for the exact moment when the Sun enters the same degree [in every following sign starting from the solar revolution] that held in the nativity and hence in the Solar Revolution. So if Sun in the nativity is in 5° 25′ Leo, then in the Solar Revolution would normally be there. Then the chart for the next month will be drawn for the exact moment when Sun enters 5° 25′ Virgo and so on.

I didn’t try the other two methods, but I am very excited using the first method, and combining it with the monthly profections divided by 13, just as Gauricus did in his analysis to the annual charts of Ferdinand I.

Thanks to the Astrologer Margherita Fiorello, I learned that the astrologers from Ciello e Terra use this same method too, so I read this interesting article by very good Italian Astrologer by name Mario Costantino, where he uses the same method in his analysis:

Schoener in his De Iudiciis Nativitatum Libr. III [picture right],  and Lucas Gauricus in his Tractatus Iudicandi Conversiones Sive Revolutiones Nativitatum [picture left], gives tables about the same method:

Conserviones LunaeTabula Conservionum Menstruarum Lunae

Here is a modern table of this:

Modern Table of Moon Conversions

So what you are doing with this method, is that you start calculating from the hour of the Solar Revolution of the year.
For doing this more precisely, at least, when days are in question, you can use this useful web tool:

So, when you find the time and day needed, you draw a chart for that moment. This would be your monthly revolution.

Delineating Monthly Revolution

What you would do when you look at this chart, is that you will first notice the Ruler of the Month, that is, the planet which rules the sign where the ascendant came by monthly profections. You will note its position by house, sign and the aspects this planet makes in that chart. You would also look at the Lord of the Year and its position and state. That is, you would not go in much details when you look at this chart, because we assume that you already done this by delineating the Solar Revolution and Annual Profections. This monthly chart only gives “triggers”. Although, one can not be surprised to see a pattern playing role in the monthly revolution as well. I try to stick with the “less is more” approach, and I would only notice that Mars as ruler of the year and of the month is in the monthly revolution 2nd, so I may expect some dissipation of substance [money] or something of that sort. If I look someone else’s chart, for that month I will note: “There is a risk for you to dissipate money in useless aims in this month”, than I will note that profected ascendant evolving 1° for 1 day in that month would make some square with the ruler of the 2nd and will note that those days are “days of particular crisis”.

That’s it! We do not want to go into details and mere guessing of little tiny details of the everyday life. Noting the general clime and some important issues is enough.

You would need to experiment with these revolutions and see how they work for you. Practice is everything. It is good to stick with certain approach for a while to see the results. Applying it on great deal of charts, will tell you whether the method is useful or useless. Nothing can be judged on one case alone.


I want to make a note of caution here. I do not claim that Persian Astrology lacks practicality, nor I claim that Renaissance astrology is superior in practice then any other astrology prior. I  fear not to be understood wrongly because in the past months I presented Abu Ma’shar’s approach in delineating Solar Revolutions and now suddenly I speak about Renaissance Astrology. I still use Abu Ma’shar’s approach in delineating Solar Revolutions and I am satisfied with the results I am getting from this great astrologer’s approach. My curiosity led me to yet another masters of this art, like that of Cardan and Gauricus, just to see that their practice is not much away from the Persian practice. It is true that they rarely used the principle of Sect in their delineations, but all in all, their practice is based in great deal of the astrology developed by Perso-Arabian astrologers, and these on Hellenistic Astrologers. I am always curious to see “how the master did it”. Abu Ma’shar didn’t gave actual analysis of a Solar Revolution chart in the translated material we have from his work. Though, I was lucky enough to recognize that some of the astrologers today use his methods with  very great skill, knowledge and precision. I am not one of those who will be a worshiper of one astrologer only. I bear the fruit from all the great ones and incorporate them in my astrological practice, as I am presenting it here. This is why my blog has many sub-sections of Hellenistic, Perso-Arabian, Medieval and Renaissance astrology. I am in love in all of them.


Lucas Gauricus – Three Annual Charts for Ferdinand I, transliterated and translated by Rumen K. Kolev, Varna 2012.