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

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Teachings on
by Robert Schmidt
by Robert Hand
Project Hindsight
Greek Track
Volume IX
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
Translator's Preface to Teachings on Transits
by Robert Schmidt
The importance of Transits in Greek Astrology
The Context for the Employment of Transits
The Principle behind the Delineations
General Note
Teachings on Transits
1. Dorotheus
2. Orpheus
3. Passage Attributed to Anubio
4. Material Attributed to Valens
©Copyright 1995 by
Robert Schmidt
Appendix I — A Comparative Listing of the Ingress Delineations
Appendix II — Pseudo-Valens' Ingresses upon the Nativity
Published by The Golden Hind Press, P.O. Box 002,
Berkeley Springs, WV 25411.
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
"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.
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