The Truth about the Triplicities

by 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 accepted by astrologers. There
is Ptolemy, and then Greeks like Dorotheus Sidonius and
the Arabs. The difference between them is in the rulership
of the four triplicities. The common doctrine is based on the
four elements of signs and their rulerships on the constant
orientation of winds when the Moon transits in every sign
of the triplicities. The astronomer Geminus was the first to
explain this theory reported to the Chaldean's wisdom
(Isagoge I,9). So, this theory, it would seem, was born
because of ancient observation of meteorological
phenomena. All of the ancient astrologers agree with the
opinion that the movements of planets in opposition to the
diurnal motion upsets the elements, especially air.

The first triplicity, the fire trigon, is considered to be the

northern triplicity because when the Moon transits these
three signs it raises the wind of the north, Borea. In the
Southern triplicity, we find the earth trigon that moves the
wind of the south, Notus. The Western triplicity is the air
trigon, with the West wind, Zephir. The Eastern triplicity is
the water trigon that brings the East wind Apeliote.

This theory also respects the traditional relations of

planets with the four cardinal points. Jupiter is to the north,
Venus to the south, Saturn with the east and Mars with the
west. Mercury is excluded because his nature is convertible.
Another condition for the rulership of the triplicity is based
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 the factions of
coachmen in the circus of ancient Rome. It's a good
proportion of the planet's temperament.
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 that concords in their
temperaments and complexions, gives the triplicity the
name of its own element". Almeon in the book De Unitate
Secreti ad licteram where he affirms, "Triplicities are four
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 fire impressing it with hot and dry
bringing up these elements to the temperaments, because
it's the sign that causes a natural motion of impediment to
all that is coming to the world. Sagittarius shakes the fire,
stamping on it, hot and dry to all temperaments, because it's
the sign that begins the natural motion that causes obstacles
to the growth of seeds and grass. And so it's the same of all
the other triplicities in their expressions. Triplicities
preserve the elements by three movements, 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" we understand that
these hidden shapes are a specific form in events for their
nature is limited. Anyway, the astral aspects that are against
the universal action of the stars establish limitations and
transform the elements proportions in mixed creations. And
this is what Damascenus wanted to 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 way the
magic images for love or honours operate. If we made a
love image in the Venus hour, with Venus in Pisces or in
Taurus, bringing these strong astrological qualities at the
moment of printing, the result will be clear and sensitive.
So these hidden forms in their own nature or in a specific
figure, are a due proportion of mixed elements, limited by
the aspects of celestial bodies that gives the forms.
Therefore, these triplicities through the power of planets
causes every hidden and fugitive nature…"(Commentary to
the Alcabizzo)

Table of Greek Triplicities

As we can see in this table, the diurnal and masculine

planets rule the diurnal and masculine sectors, with the
priority given to the ruler of the fixed sign. In the nocturne
and feminine sector the nocturne and feminine planets rule,
with the exception of Mars, lord of the feminine and fixed
sign 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't consider the third ruler of the triplicities as an
essential dignity with the exception of the water trigon,
which is ruled by Mars day and night, but with the
participation of Venus and the Moon. He uses the third ruler
of trigons only for the doctrine of winds and the divisions
of lands, but for this last one he don't use a regular system.
Dorotheus instead substitutes the third ruler of the fire
triplicity, Mars, with Saturn, maybe to have only diurnal
planets in the sect of the Sun. This tradition is followed also
by Manethon, Rhetorius, and Paulus Alexandrinus. Ptolemy
hints at his third ruler of this triplicicity of fire, Mars, only
for an orientation of the trigon for lands and winds in
Northwest direction, the trigon of "Borrolibyan" wind.
(Tetrabiblos I, 18).

With the same "Greek" system, Hermes Trismegistus

doesn't consider any third ruler and Dorotheus changes the
third ruler Mars with Saturn in the Earth triplicity, because
Mars has his exaltation 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 the air 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". Only
Paulus Alexandrinus considers this trigon to be West
orientation, while Ptolemy Northeast. These subtle
distinctions were important for the astrological division of
countries. For the water triplicity Ptolemy caused a small
revolt. While Dorotheus and other Greek astrologers
considered Venus for day, Mars for night, and the Moon
participating in the night, Ptolemy put Mars as lord of the
trigon, both day and night. He said, "the fourth triplicity is
left to the last planet, Mars, which is related to it through its
house, Scorpio, on account of the sect and because the signs
are feminine, the Moon in the night, and Venus the day are
co-rulers." (Tetrabiblos I, 18). We can see that Ptolemy
considers Mars as first ruler of this triplicity, sharing Moon
and Venus as second and third 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 of the water trigon. We have
seen that Ptolemy is very clear and I don't think that Lilly
can have forgotten these important details. He takes away
the Moon and Venus maybe because these planets are in fall
and exiled in Scorpio? Or, is it because of personal
experience? Why doesn't he also exclude the Moon in
detriment in Capricorn, which rules the earth trigon by
night? This time Lilly does not follow Bonatti's tables of
triplicities. In fact the Italian astrologer uses the Greek
system of trigons. Anyhow, if the difference between
Ptolemy and the others is because of the use of the third
ruler of the triplicity and the water trigon, the same Greeks
and Arabs astrologers like Al Biruni, in their writings hardly
ever use the third lords of triplicities. Personally I think that
Ptolemy's system is the most rational.

In horary astrology, Lilly affirms that a planet in his own

triplicity "shows a man that is modestly endowed with the
properties and fortunes of this world, a man of good
descent" but not so strong as 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 Ezra considers this
planet like a man in the house of good neighbours, not in
his own house and not in the same estate of a special guest
but yet in a comfortable position. Cecco D'Ascoli considers
the rulers of triplicities "when they are in a reciprocal good
estate, the more they arrange the men to happiness." Al
Qabisi said that the planet in the triplicity "is like the man in
his praise, between their 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 a sufficiency of everything, a
quiet and comfortable existence, but I take note of every
aspect or position that can amplify or reduce these
meanings. Cardano considers planets in their triplicities to
be like men taking care of their mediocre properties and
that the triplicities have major virtues in the divisions of the
lands.

Bibliography

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