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The Truth about the Triplicitiesby Valerio Simei

Ed. N.: Valerio Simei is born in Rome in october 1966. Translator from latin, he is preparing a

book upon the history of Astrology in the ancient Rome.

The triplicities, like the terms, are essential dignities that have two principal systems acceptedby astrologers. There is Ptolemy, and then Greeks like Dorotheus Sidonius and the Arabs. Thedifference between them is in the rulership of the four triplicities. The common doctrine is basedon the four elements of signs and their rulerships on the constant orientation of winds when theMoon transits in every sign of the triplicities. The astronomer Geminus was the first to explain thistheory reported to the Chaldean's wisdom (Isagoge I,9). So, this theory, it would seem, was bornbecause of ancient observation of meteorological phenomena. All of the ancient astrologersagree with the opinion that the movements of planets in opposition to the diurnal motion upsetsthe elements, especially air.

The first triplicity, the fire trigon, is considered to be the northern triplicity because when theMoon transits these three signs it raises the wind of the north, Borea. In the Southern triplicity, wefind the earth trigon that moves the wind of the south, Notus. The Western triplicity is the airtrigon, with the West wind, Zephir. The Eastern triplicity is the water trigon that brings the Eastwind Apeliote.

This theory also respects the traditional relations of planets with the four cardinal points. Jupiteris to the north, Venus to the south, Saturn with the east and Mars with the west. Mercury isexcluded because his nature is convertible. Another condition for the rulership of the triplicity isbased on the conformity of the temperament of the planets of each trigon:

1. The hairesis of the planets, showing a dominion, a sphere of action divided into two sectors,

day and night, also called hayz, eis to phos auton by the ancient Greeks. Conditio, in lumine suo,in sua similitudine, and again factio, secta, by the medieval astrologers, with similarity to thefactions of coachmen in the circus of ancient Rome. It's a good proportion of the planet'stemperament.2. The sex of the planets.3. The rulership of a fixed sign has priority over the other signs of each triplicity.

In fact, Placidus affirms that "triplicitatem venatur a similitudine sexus, et conditionis, hairesis,et a dignitate domus, maxime in segnis fixis."

Cecco D'Ascoli, in his own study of the triplicities, said "that every group of three signs thatconcords in their temperaments and complexions, gives the triplicity the name of its ownelement". Almeon in the book De Unitate Secreti ad licteram where he affirms, "Triplicities arefour and keep the four simple humours and so the triplicities cause virtues to hide their nature,latitant per naturam". So we understand that these four triplicities are causes of the four elements,as Aries, Leo and Sagittarius bring fire. Aries rises in fire impressing it with hot and dry

moderation, because it's the beginning of natural movement of spring life. Leo upsets the fireimpressing it with hot and dry bringing up these elements to the temperaments, because it's thesign that causes a natural motion of impediment to all that is coming to the world. Sagittariusshakes the fire, stamping on it, hot and dry to all temperaments, because it's the sign that beginsthe natural motion that causes obstacles to the growth of seeds and grass. And so it's the sameof all the other triplicities in their expressions. Triplicities preserve the elements by threemovements, or rather by beginning, medium and end, and all the humours in our bodies. When

Almenon says, "the triplicities cause virtues to hide their nature, latitant per naturam" weunderstand that these hidden shapes are a specific form in events for their nature is limited.

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Anyway, the astral aspects that are against the universal action of the stars establish limitationsand transform the elements proportions in mixed creations. And this is what Damascenus wantedto say, that medicine doesn't act because it's hot or cold, but because of its own celestial virtues,the same for the astrological aspects that modulate the proportion of elements. In the same waythe magic images for love or honours operate. If we made a love image in the Venus hour, withVenus in Pisces or in Taurus, bringing these strong astrological qualities at the moment ofprinting, the result will be clear and sensitive. So these hidden forms in their own nature or in aspecific figure, are a due proportion of mixed elements, limited by the aspects of celestial bodiesthat gives the forms. Therefore, these triplicities through the power of planets causes everyhidden and fugitive nature"(Commentary to the Alcabizzo)

As we can see in this table, the diurnal and masculine planets rule the diurnal and masculinesectors, with the priority given to the ruler of the fixed sign. In the nocturne and feminine sectorthe nocturne and feminine planets rule, with the exception of Mars, lord of the feminine and fixedsign Scorpio. Mars is masculine but traditionally a nocturne planet, because his nature is

extremely dry and hot, so it's less malefic in the moistness of the nightime. Ptolemy doesn'tconsider the third ruler of the triplicities as an essential dignity with the exception of the watertrigon, which is ruled by Mars day and night, but with the participation of Venus and the Moon. Heuses the third ruler of trigons only for the doctrine of winds and the divisions of lands, but for thislast one he don't use a regular system. Dorotheus instead substitutes the third ruler of the firetriplicity, Mars, with Saturn, maybe to have only diurnal planets in the sect of the Sun. Thistradition is followed also by Manethon, Rhetorius, and Paulus Alexandrinus. Ptolemy hints at histhird ruler of this triplicicity of fire, Mars, only for an orientation of the trigon for lands and winds inNorthwest direction, the trigon of "Borrolibyan" wind. (Tetrabiblos I, 18).

With the same "Greek" system, Hermes Trismegistus doesn't consider any third ruler andDorotheus changes the third ruler Mars with Saturn in the Earth triplicity, because Mars has hisexaltation in Capricorn. Ptolemy prefers Saturn as third ruler, but only sharing a role in the

orientation of winds. In the same way, Ptolemy considers Jupiter to be third participant ruler of theair triplicity because it's a masculine planet and diurnal like the first two lords of this triplicity,Saturn by day and Mercury by night. The same is said of the third ruler for the "others". OnlyPaulus Alexandrinus considers this trigon to be West orientation, while Ptolemy Northeast. Thesesubtle distinctions were important for the astrological division of countries. For the water triplicityPtolemy caused a small revolt. While Dorotheus and other Greek astrologers considered Venusfor day, Mars for night, and the Moon participating in the night, Ptolemy put Mars as lord of thetrigon, both day and night. He said, "the fourth triplicity is left to the last planet, Mars, which isrelated to it through its house, Scorpio, on account of the sect and because the signs arefeminine, the Moon in the night, and Venus the day are co-rulers." (Tetrabiblos I, 18). We can seethat Ptolemy considers Mars as first ruler of this triplicity, sharing Moon and Venus as second andthird ruler.

By the way, what are the reasons for the unusual triplicities employed in Christian astrology,that Lilly attributes in his table to Ptolemy? Lilly seems to have lost the second and third rulers ofthe water trigon. We have seen that Ptolemy is very clear and I don't think that Lilly can haveforgotten these important details. He takes away the Moon and Venus maybe because theseplanets are in fall and exiled in Scorpio? Or, is it because of personal experience? Why doesn'the also exclude the Moon in detriment in Capricorn, which rules the earth trigon by night? Thistime Lilly does not follow Bonatti's tables of triplicities. In fact the Italian astrologer uses the Greeksystem of trigons. Anyhow, if the difference between Ptolemy and the others is because of theuse of the third ruler of the triplicity and the water trigon, the same Greeks and Arabs astrologers

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like Al Biruni, in their writings hardly ever use the third lords of triplicities. Personally I think thatPtolemy's system is the most rational.

In horary astrology, Lilly affirms that a planet in his own triplicity "shows a man that is modestlyendowed with the properties and fortunes of this world, a man of good descent" but not so strongas the planet in their domal or exaltation dignities. Bonatti reports that this dignity means a man

between his helpers, administrators, and followers, with no blood relations with him. Ibn Ezraconsiders this planet like a man in the house of good neighbours, not in his own house and not inthe same estate of a special guest but yet in a comfortable position. Cecco D'Ascoli considers therulers of triplicities "when they are in a reciprocal good estate, the more they arrange the men tohappiness." Al Qabisi said that the planet in the triplicity "is like the man in his praise, betweentheir assistants and ministers". For Hamad it is like a man between his friends and supporters.

In my horary experience a planet in his triplicity denotes a respectable person who has asufficiency of everything, a quiet and comfortable existence, but I take note of every aspect orposition that can amplify or reduce these meanings. Cardano considers planets in their triplicitiesto be like men taking care of their mediocre properties and that the triplicities have major virtuesin the divisions of the lands.

Bibliography

Al Brn, L'arte dell'Astrologia, Mimesis, 1997Bezza G., Commento al primo libro della Tetrabiblos di C. Tolemeo, Nuovi Orizzonti, 1990; Milano1992Bezza G., Arcana Mundi. Antologia del pensiero astrologico antico, Rizzoli, Milano, 1995, 2 vol.Bonatti G., Decem continens tractatus astronomiae, Augusta, 1491Bouch-Leclercq A., L'Astrologie grecque, Paris, 1899Cardanus I., De iudiciis Geniturarum, in Opera Omnia, Lyon, 1663Boffito G., Il De principiis astrologiae di Cecco D'Ascoli nuovamente scoperto e illustrato,Loescher, Torino, 1903Boffito G., Il commento di Cecco D'Ascoli all'Alcabizzo, Leo Olschki, Firenze, 1905

Ermete Trismegisto, I libri sublimi dell'iniziazione, Bastogi, 1988Lilly W., Grammatica Astrologica, Meb Editori,1990Simei V., Lezioni di Astrologia, CSPA Colli Aniene, 1999Tolomeo C., Le previsioni astrologiche (Tetrabiblos), Mondadori, Milano, 1989