HE TRUTH ABOUT TRIPLICITIES

VALERIO SIMEI
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 Chaldeans 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. Its a good proportion of
the planets 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 DAscoli, 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 its 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 its 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 its the sign that begins the natural motion that causes obstacles
to the growth of seeds and grass. And so its 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 doesnt act because its 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)

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 its less malefic in the moistness of the nightime. Ptolemy doesnt 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 dont 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 doesnt 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
its 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 dont 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 doesnt he also exclude the
Moon in detriment in Capricorn, which rules the earth trigon by night? This time Lilly does not follow
Bonattis 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 Ptolemys 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 DAscoli 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.