Dorotheus & Orpheus & Anubio & Pseudo-Valens - Teachings on Transits tr by Robert Schmidt ed by Robert Hand (1995).pdf - Astrologia i geomancja - morefaya2006

DOROTHEUS,

ORPHEUS, ANUBIO,

& PSEUDO-VALENS

Teachings on

Transits

Translated

by Robert Schmidt

Edited

by Robert Hand

Project Hindsight

Greek Track

Volume IX

DOROTHEUS, ORPHEUS,

ANUBIO, & PSEUDO-

VALENS

Teachings on Transits

Translated by

Robert Schmidt

Edited by

Robert Hand

Project Hindsight

Greek Track

Volume IX

The Golden Hind Press

PROJECT HINDSIGHT is entirely funded

by the astrological community through

subscriptions and donations.

Table of Contents

Introduction by Robert Hand

The Hierarchy of Predictive Techniques

The Malefic Sun and Seemingly Strange Transit

Interpretations

Translator's Preface to Teachings on Transits

by Robert Schmidt

The importance of Transits in Greek Astrology

The Context for the Employment of Transits

xii

The Principle behind the Delineations

xiii

General Note

xiv

Teachings on Transits

1. Dorotheus

2. Orpheus

3. Passage Attributed to Anubio

4. Material Attributed to Valens

Robert Schmidt

Appendix I — A Comparative Listing of the Ingress Delineations

Appendix II — Pseudo-Valens' Ingresses upon the Nativity

Glossary

Published by The Golden Hind Press, P.O. Box 002,

Berkeley Springs, WV 25411.

Introduction

by Robert Hand

This introduction and Robert Schmidt's preface have a certain amount

of overlap which is unavoidable. I ask the reader's indulgence and wish

to suggest that our attacking the same problems from a different angle

may assist the reader in getting a clearer idea of the importance of

certain issues.

In this introduction I wish to take up first the hierarchy of

predictive techniques, i.e., the proper relationship of directions,

planetary periods and chronocrators, and transits or ingresses to each

other. Then I would like to point out to the reader some of the stranger

aspects of the delineations themselves.

The Hierarchy of Predictive Techniques

Modern astrology has a rather wide variety of predictive techniques, but

there is no clear set of principles that structures their relationship to

each other. For example, when does one use secondary directions, as

opposed to transits, tertiary directions, or other types of direction? When

does one use primary directions and for what purposes? The usual

answer seems to be to use whatever is perceived to "work." Of course

there are some practical considerations. One cannot use the transits of

inner planets and the Moon for long-range prediction for the simple

reason that they happen too often and have too short a period of

influence. Similarly one cannot do very much with the secondary

directions of the outer planets because they hardly move at all in the

course of a normal lifetime. This gives transits and secondary directions

an obvious complementarity, but not a real distinction as to their

purpose and usefulness. When should one use forward or normal

directions as opposed to backward or converse directions? It is not

enough, as many astrologers do, to proliferate predictive techniques until

everything is explained (after the fact, of course), with every event,

every characteristic period in a native's life explained using a different

astrological technique. Not only is such an approach chaotic from an

esthetic point of view, but lacking method, it cannot describe events

before the fact even in general terms. Also the proliferation of methods

means that many apparent "hits" by these techniques are really quite

accidental and have no basis in astrological principle. They certainly do

not "prove" that astrology "works."

Also our use of transits as exemplified in modern works (including

a certain work by your editor) does not have any way of determining

which transits are important and which are not. We certainly know that

some transits have enormous impact upon natives and others do not. We

also know that those transits which are strong and those which are weak

varies from native to native.

The ancient methods address both of these problems directly, and

while we do not know at this time how effective they would be in

modern practice, at least the ancients believed they could make such

distinctions. The following passages from the ancient and Medieval

writers illustrate the basic outlines of the system. The first is from

Ptolemy, and includes a passage which Schmidt also refers to in his

preface. We have printed it in both places so as to save the reader the

necessity of turning pages back and forth.

natures; but the ingresses finish off the intensification or relaxation

of the event. For the aphetic place and the lord of the general times

together with the lord of the bounds signify the general property of

the quality and the prolongation of the time. . ."

The second passage is based on the Ptolemy passage cited above above

but is from Stephen the Philosopher's summary of the Dorotheus on

transits.

"One need not examine the ingresses of all of the stars, but rather

only those of the time-lords or those of the encounterer [promittor]

and bound-lord. For Ptolemy says [that] should the same stars have

authority over the times and the ingresses, the effect is unmixed.

And we have found, following our constant trials, that the ingresses

themselves contribute greatly to the effects of the time-periods, not

only the ingresses of those stars that come onto the places that are

authoritative at the fixing [the nativity], but also those ingresses that

are found upon the place of the times by circumambulations

[primary directions]. We have found that Ptolemy is surety for this

in the 2nd, 3rd, and 4th book of the Apotelesmatics.

"We will take the general chronocrators in the said fashion [i.e., by

primary directions described in the previous paragraph of the

Tetrabibbs]. And we will take the annual chronocrators by

extending the number of years since the nativity from each of the

aphetic places, extending them in the direction of the succeeding

zoidia at one year per zoidion, and adopting the ruler of the zoidion

where it finishes off. We will also do the same thing for the

months, again extending the number of months since the birth

month from the places that take the lordship of the year, though at

28 days per zoidion. Similarly too for the days; for we will extend

the days since the birthday from the places of the months at two

and a third days per zoidion.

"We must also heed the ingresses made to the places of the

times, since they make no ordinary contribution to the effects of the

life-periods, and especially ingresses of Kronos relative to the

general places of the times, to those of Zeus relative to the places

of the years, to those of the Sun and Ares and Aphrodite and

Hermes relative to the places of the months, and to the transits of

the moon relative to the places of the days. This is because the

general chronocrators are more authoritative for the accomplishment

of the effect, while the particular chronocrators cooperate or thwart

in accordance with the congeniality or uncongeniality of their

And these techniques did not disappear in Medieval and Renaissance

astrology. Schoener in the Opusculum Astrologicum, Book IV, Canon

XII says the following:

"First consider the five Hylegs, the Ascendant, the Sun, the Moon,

Part of Fortune and the Medium Coeli, and the conjunction or

opposition which immediately preceded the nativity. Then consider

the directions of these to malefics and benefics. These immediately

induce an effect which lasts until the [significatbrs] apply to

another place. And this is called the universal period, which you

must observe in connection with the directing of the individual

significators mentioned above.

"Under this universal period is placed another particular period,

which exists because the direction of the significator is now in one

bound of a sign and then in another. This is called a division, and

this period adds to or subtracts from the influence of the first

period, accordingly as it agrees or disagrees with the signification

of the first period.

Dorotheus & Orpheus & Anubio & Pseudo-Valens - Teachings on Transits tr by Robert Schmidt ed by Robert Hand (1995).pdf

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