O Micro-Zodíaco e a Interculturalidade da Tradição Astrológica Antiga: Exemplo Textual

Monroe, M. Willis, 2016, "The Micro-Zodiac in Babylon and Uruk: Seleucid Zodiacal Astrology" in The Circulation of Astronomical knowledge in the Ancient World, 121.

Looking at the various fragments of the micro-zodiac both from Uruk and Babylon one can begin to see how such a descriptive text was compiled and used. An analysis of texts over time and space allows for the creation of a model of textual transmission specific to the extant texts but applicable to a wider tradition. Martin Worthington in his book on Akkadian textual criticism has noted that the study of variants in texts can inform us of the “geography of textual transmission in antiquity.” While Worthington is primarily concerned with “reconstructing the original wording of a composition” (what he terms textual or lower criticism), many of his methods still apply when working with larger aspects of text, revealing historical and geographical traces of transmission. Collecting these divergent patterns or traditions reveal patterns in the way texts were worked with and recopied in new contexts. In the case of the micro-zodiac the evidence is sparse at best, but two distinct geographical locations allow for some recognition of textual traditions. In this case, the difference between texts from Babylon and those from Uruk. At the same time the different formats of the micro-zodiac including a tabular layout, as well as other unique formats give hints at the production and conception of the text in its scholarly context. The unknown question with all of this late material in Mesopotamia is to what degree Hellenistic theoretical thought influenced the work of Babylonian scholars. Certainly many of the ideas that the scribes working with the micro-zodiac used quickly found currency in Greek astrology: the zodiac, triplicities, and hypsomata among other concepts. In regards to the new texts written during this period and their associated novel concepts and formats, Koch attributes some of this creativity to the development of mathematical astronomy during this period. Certainly, more accurate predicative methods allowed for the creation of horoscopes and other texts.

 

Monroe, M. Willis, 2016, "The Micro-Zodiac in Babylon and Uruk: Seleucid Zodiacal Astrology" in The Circulation of Astronomical knowledge in the Ancient World, ed. J. M. Steele, . Leiden/ Boston: Brill.

A Construção Antiga de um Sentido para o Termo "Astrologia": Exemplo Textual

 Pérez-Jiménez, A., 2015, "La Astrología, Un Método Científico de Adivinación" in Adivinación y Astrología en el Mundo Antiguo, 49-50.

Pues bien, durante casi toda la Antigüedad los términos ἀστρονομία y ἀστρολογία, lat. astronomia y astrologia, designaban nuestra ciencia “astronomía”, no la “astrología”. De hecho, el único nombre atestiguado antes de Platón para la “astronomía” era ἀστρολογία; después de él se utiliza uno u otro indistintamente, aunque por lo general el de ἀστρονομία queda vinculado a la filosofía platónica. Y, si bien ya en los primeros siglos de nuestra Era se percibe cierta diferenciación entre los dos términos latinos, habrá que esperar hasta el siglo IV (san Jerónimo) para encontrar una distinción más tajante; el primer autor que define claramente astronomia como “astronomía” y astrologia como “astrología” es san Isidoro de Sevilla. En cuanto a los términos griegos, Sexto Empírico conserva el nombre de ἀστρολογία para la “astronomía” y la “astrología” y reserva el de ἀστρονομία para la “astrometeorología ”. Hasta Simplicio y Olimpiodoro, en el siglo VI, no encontraremos una oposición en sentido moderno. Pero, si esto era así, ¿cómo se referían los griegos y romanos a los astrólogos y su doctrina?

En todas las épocas, cuando quería designarse la astrología, frente a la astronomía, se añadía a los términos anteriores el adjetivo γενεθλιακή (de γενέθλη = “nacimiento”) o ἀποτελεσματική (de ἀποτέλεσμα = “efecto”, por la creencia en que los astros producían efectos determinados sobre el mundo sublunar) o bien se empleaban estos adjetivos solos con el artículo o con el sustantivo τέχνη. A partir de ellos se formó el sustantivo γενεθλιαλογία o γενεθλιολογία, genethliologia. En relación con tales nombres, a los astrólogos se los llamaba ἀποτελεσματικοί, γενεθλιακοί, genethliaci. Como es obvio, estos términos tienen que ver con el ámbito de actuación principal de la astrología (la fijación del horóscopo en el momento del nacimiento) y con la esencia misma de este arte, el cumplimiento en la tierra de los efectos que producen las configuraciones planetarias y/o zodiacales.

Otra forma para referirse a la astrología fue el uso restringido de los términos μαθηματική τέχνη, mathematica y μάθησις, mathesis, para la profesión y μαθηματικοί, mathematici, para los astrólogos, que tienen que ver con el prestigio adquirido en determinada época por estas prácticas o con su relación inicial, fundamentos y método compartido con la astronomía, una ciencia matemática cuya base es la aritmética, la geometría y, luego, la trigonometría.

Por último, el nombre más popular a partir del siglo III a.C. en que, según la tradición recogida por Vitrubio, la astrología fue divulgada en Grecia por Beroso y sus discípulos Antípater y Aquinápolo, fue el de χαλδαική o Χαλδαίων τέχνη, ars o doctrina Chaldaeorum, de forma que, a partir de este momento, χαλδαῖος, Chaldaeus, pierde casi por completo su sentido étnico para designar al profesional de este arte, al astrólogo.

Pérez-Jiménez, A., 2015, "La Astrología, Un Método Científico de Adivinación" in Adivinación y Astrología en el Mundo Antiguo, ed. J. A. D. Delgado & A. Pérez-Jiménez, 45-76. Las Palmas de Gran Canaria: Fundación Mapfre Guanarteme.

Os Eclipses e as Observações de Gregos e Babilónios: Exemplo Textual

Steele, J. M., 2000, Observations and Predictions of Eclipse Times by Early Astronomers, 95-6. 

There has been much debate over the years concerning the source for the Babylonian observations in he Almagest. As I have suggested above, Ptolemy probably obtained them from Hipparchus. But how did Hipparchus come to possess them? Did he travel to Babylon himself and persuade a Babylonian astronomer to translate the records for him, as has been suggested by Toomer (1988: 359)? Or was knowledge of Babylonian astronomy widespread among Greco-Roman astronomers? Certainly, Babylonian mathematical astronomy must have been known fairly widely. The Oxyrhynchus papyri show that astrologers both used and understood Babylonian ACT methods, and there is nothing to suggest that the Oxyrhynchus material would differ from that which would have been found in any other medium size city had the conditions for survival of papyri been as good. But the transmission of actual observations is a different matter. To be of any value in determining, say, some parameter of a lunar theory, not just any lunar observation will do. Eclipses, of course, are the most useful, but even then what one really needs are eclipses fulfilling tions. Furthermore, these conditions certain condiare in part dependent upon the theory that one is developing. Thus, a Greek astronomer wanting to use Babylonian eclipse observations would probably have to obtain a long run of records, from which he could select certain ones at a later date. 

The Babylonian records described by Ptolemy range in date from 721 BC to 382 Be. Even if these represent the earliest and latest reports available to him, Ptolemy must have had access to records covering a period about 350 years. Furthermore, this list of eclipses must have been fairly complete. It has generally been supposed that the original source for these records was the Babylonian Astronomical Diaries. However, there are good reasons for doubting that this was the direct source from which Hipparchus made his compilation. A typical Diary covers a period of six months, during which there will be one, or occasionally two, lunar eclipse possibilities (i.e., observations or predictions). In compiling a collection spanning 350 years, therefore, one would have to consult about 700 tablets. It seems unlikely that a Babylonian astronomer would read through all of these tablets, even if they were all preserved, and then explain them at the request of a visiting Greek. There is, however, another ready-made source which would have been of much greater use to Hipparchus: the large compilation of eclipse records, preserved in part on LBAT * 1414, LBAT 1415 + 1416 + 1417, and LBAT *1419.

Steele, J. M., 2000, Observations and Predictions of Eclipse Times by Early Astronomers. Dordrecht: Springer Science+Business Media.

A Caverna das Ninfas, as Portas do Sol e da Lua e o Thema Mundi: Exemplo Textual

Akçay, K.N., 2019, Porphyry's On the Cave of the Nymphs in its Intellectual Context, 146-7.

The Sun’s and the Moon’s paths are essentially the same in the same direction: the Sun’s route is the ecliptic, as previously noted, while the Moon is inclined at approximately 5 degrees to the ecliptic. The Moon’s crossing of the ecliptic from South to North symbolises an ascent and its crossing of the ecliptic from North to South symbolises a descent. The Moon’s crossing points of the ecliptic, the ascending node (ὁ ἀναβιβάζων σύνδεσμος) and the descending node (ὁ καταβιβάζων σύνδεσμος), are also related to the lunar nodes depicted as the Mithraic torchbearers with raised and lowered torches in the tauroctony (De Antro 24.13-25.1). As Beck rightly observes, the Sun’s rays has a function of apogenetic power, and its characteristics such as superior, high/up, heat/fiery, male are compatible with the ascending path of the soul, whereas the Moon asthe nearest to the Earth is inferior, down/low, cold/eartly, female.

Porphyry’s primary concern about the association of the gates of the Sun and the Moon with the two celestial openings of Plato in Republic 10 is ethical, rather than suggesting simply an astrological interpretation. The ascending path towards the Sun can be compared to the escape of the liberated prisoner from the Platonic cave, representing a choice towards a philosophical life instead of slavery to the material world. The path through the Sun symbolises the bright side of the soul under the guidance of its rational part, as is the case with the diurnal houses of the seven planets; similarly, the path through the Moon can be considered to be a symbol of the dark side of the soul under the guidance of its irrational part, as is the case with the nocturnal houses of the seven planets. 

Akçay, K.N., 2019, Porphyry's On the Cave of the Nymphs in its Intellectual Context. Leiden/ Boston: Brill.

A Melothesia Babilónica: As Origens da Astrologia Médica

Geller, M. J., 2014, Melothesia in Babylonia: Medicine, Magic, and Astrology in the Ancient Near East, 79.

  Unlike in Greek, there is no single text devoted specifically to melothesia in cuneiform texts,3 although Reiner has discovered melothesia in an important source, in a Late Babylonian medical commentary from Nippur (Reiner 1993: 21f.). These medical commentaries are crucial for understanding contemporary scholarship of the Persian and Hellensitic periods in Babylonia, and their significance must not be underestimated. The entry which caught Reiner’s attention is a learned comment on the typical medical phrases, ‘If a man’s spleen hurts him’ and ‘if a man’s kidney hurts him’. What the commentary explains is that the spleen is equated with Jupiter, and the ‘the Kidney-star is Mars’ (Reiner 1995: 60, Civil 1974: 336: 7). Reiner correctly concludes that the intention of the commentary is that Jupiter governs the spleen and Mars governs the kidneys, which are clear examples of melothesia, as we know from Greek sources.

  In other words, the essential elements and ingredients were available within Babylonian astronomy to construct a theory of melothesia. For one thing, within standard astronomical texts such as Enūma Anu Enlil, diseases were often connected with celestial omens, and it was an easy step to take to associate diseases with zodiacal phenomena; this idea was previously discussed by Rochberg, in her edition of a Late Babylonian tablet of lunar eclipses within the zodiac (rather than the more traditional appearance of an eclipse on a certain day of the month). (...)

Geller, M. J., 2014, Melothesia in Babylonia: Medicine, Magic, and Astrology in the Ancient Near East. Boston/Berlim/Munique: Walter de Gruyter.

Reflexão Astro-Filosófica 11

Reflexões Astro-Filosóficas

Contributos para uma Filosofia da Astrologia

#11.

   Epicteto, nas suas Diatribes, diz-nos seguinte: «– Que ordens eu te darei? Zeus já não te deu as ordens? Não te deu as tuas coisas desimpedidas e desembaraçadas? E as que não são tuas não são impedidas e entravadas? Aqui chegaste com certas ordens. (4) De que decreto precisas ainda? “Vela pelas tuas coisas por todos os meios”, “Não almejes as de outrem”, “É tarefa tua ser leal”, “É tarefa tua ser digno”. Quem pode tirar essas coisas de ti? Quem te impedirá de usá-las senão tu mesmo? E como tu impedirás a ti mesmo? Quando te ocupares das coisas que não são tuas, perderás as tuas. (5) Possuindo tais conselhos e ordens da parte de Zeus, quais tu queres ainda da minha parte? Sou melhor que ele? Mais digno de confiança? Se velares por essas ordens, de quais outras precisarás ainda? Mas ele não te ordenou essas coisas? (6) Toma as pré-noções, toma as demonstrações dos filósofos, toma o que ouviste muitas vezes, toma o que disseste para ti mesmo, toma o que leste, toma o que praticaste.» (Diatribe I.25, 3-6). O filósofo estóico do século I EC apresenta-nos um exercício espiritual, um modo de viver. Devemos, segundo esta diatribe, colocar a nossa atenção naquilo que somos, no que nos é próprio e nos convém e devemos, por outro lado, evitar, negando, o que próprio do outro e não nos convém.

   Numa perspectiva astrológica, a proposta de Epicteto representa as fundações da astrologia natal ou genetliacal. As ordens de Zeus são os decretos do destino, são as marcas da Providência num tema natal. Desta forma, de acordo com os ditames de uma natividade, cada um deve primeiro aceitar e depois seguir o que ela determina. A astrologia antiga privilegia de tal forma o tema natal que a maior parte da pronoia astrológica, ou seja, do conjunto de técnicas preditivas é calculado a partir dele e não de elementos externos, nomeadamente, os trânsitos. A profecção e a distribuição dos regentes do tempo são disso os melhores exemplo. Esta centralidade do tema natal reforça a necessidade de nos focarmos naquilo que o tema natal oferece e não invejarmos os decretos que os outros receberam. Melhor ou pior, mais tenso ou mais harmonioso, o nosso tema natal é aquilo que nos convém. Devemos assim tomar o que é nosso.

Bibliografia

Epicteto, 2020, As Diatribes de Epicteto, Livro I, trad. A. Dinucci. Coimbra: Imprensa da Universidade de Coimbra.

Consultas Astrologia, Astrosofia e Tarot e Consultadoria Astrológica para Empresas

Astrologia Helenística - Os Três Contributos Babilónicos ("Caldaicos"): Exemplo Textual

Rochberg, F., 2010, In the Path of the Moon: Babylonian Celestial Divination and Its Legacy, 143.

In the scientific literature of the Hellenistic period, references to “Chaldeans” in connection with astrology and astronomy are numerous. The implications of such references, for the history of astrology, however, depend on a closer assessment of the nature and extent of the Babylonian contribution to that branch of Hellenistic science, but an assessment based on cuneiform sources. Three elements which re demonstrably Babylonian in origin yet form basic and integral parts of Greek astrological doctrine provide the focus of discussion here. They are: l) planetary exaltations, 2) the micro-zodiac, and 3) trine aspect. The differences between the Babylonian and Greek use of these three elements are exemplary of the fact that despite the incorporation of Babylonian elements at the inception of Greek astrology, the overall character and rationale of Greek astrology remains entirely a Hellenistic Greek product.

Rochberg, F., 2010, In the Path of the Moon: Babylonian Celestial Divination and Its Legacy. Leiden/Boston: Brill.

Sinastria - Consulta de Astrologia

Consulta de Astrologia

SINASTRIA

(Mapa Comparado)

 

A Sinastria é a astrologia das relações, uma vez que se foca na análise comparada de dois temas astrológicos, e, embora seja mais conhecida por apresentar a compatibilidade de parceiros num relacionamento amoroso, o seu alcance é muito maior. Qualquer relação pode ser analisada numa sinastria astrológica, mas também aqui a precisão dos dados astrológicos natais é fundamental (data, hora e local).

Durante cerca de 90 minutos, com recurso a técnicas astrológicas antigas e modernas, serão analisados os dois temas astrológicos e a forma como se relacionam, observando-se os elementos de harmonia e conflito.

Para mais informações ou para agendar a sua consulta, utilize o formulário ou visite-nos em https://rodolfomfigueiredo.wixsite.com/astrologia-e-tarot

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Astrologia & Tarot

Rodolfo Miguel de Figueiredo

Consultas de Astrologia, Tarot e Astrosofia 

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Uma Consulta Profissional para Qualquer Parte do Mundo.

A Grande Conjunção, a sua Esfera de Influência e o Grande Cisma: Exemplo Textual

Rutkin, H. D., 2019, Sapientia Astrologica: Astrology, Magic and Natural Knowledge, ca. 1250-1800, vol. I, 424-5.

Proferred in many cities throughout Europe, annual prognostications also articulated an astrological framework for understanding the broader patterns of history, namely, the theory of great conjunctions, which were given renewed credence in the work of Cardinal Pierre d’Ailly (1350–1420).5 The basic patterns of historical astrology have already been described, so I will be very brief here. It is an astronomical fact that the two outermost planets of the premodern planetary system, Jupiter and Saturn, conjoin every 20 years, that is, they meet each other at the same degree of longitude on the zodiac. Or at least very close to the same degree, for a conjunction need not be exact to have an astrologically significant effect, since each planet has its own accepted sphere of influence, as discussed in my Excursus to the overall introduction. This conjunction is called a “great” conjunction simpliciter. These conjunctions would then continue to occur in a strikingly triangular pattern within the bounds of the same elemental triplicity for 240 years (i.e., twelve great conjunctions), at which time the conjunction would then switch to the next triplicity, say, from earth to air; this would mark a “greater” conjunction. Finally, after 960 years, the conjunctions would return to the initial point of departure, thus marking a “greatest” conjunction.

A great deal of ingenuity was expended during the Middle Ages and beyond to fit the major events of history to this model. In particular, major transformations in politics and religion were associated with the greater and greatest conjunctions. This view of history was introduced by Messahalah in the late eighth and early ninth centuries; it was greatly promoted soon after by Albumasar.10 Such an analysis was used to great effect by Cardinal d’Ailly to interpret the cataclysmic events of the Avignonese papacy (the so-called Babylonian captivity, 1309–1378), and the Great Schism (1378–1414), for whose resolution he was in good measure personally responsible, thus indicating an important area where astrology had a significant impact on society.

Rutkin, H. D., 2019, Sapientia Astrologica: Astrology, Magic and Natural Knowledge, ca. 1250-1800, vol. I: Medieval Structures (1250-1500): Conceptual, Institutional, Socio-Political, Theologico-Religious and Cultural, 424-5. Basileia: Springer Nature Switzerland.

Consulta de Astrologia: Primeira Consulta ou Rectificação do Ascendente

Uma Consulta de Astrologia precisa de três informações fundamentais: data, hora e local. Quando esta informação está incompleta ou é imprecisa, o resultado, ou seja, a análise do tema e a hipótese de se estabelecerem previsões ficam comprometidas. Esta aspecto não deve nunca ser ocultado de quem procura um astrólogo.

Quando desconhecemos a hora de nascimento, não podemos fixar com rigor o Ascendente. Este muda de signo a cada duas horas e, a cada quatro minutos, o tema, estabelecido a partir do Ascendente, avança um grau, daí a importância de se saber a hora do nascimento (valores arredondados).

Quem desconhece o Ascendente pode, porém, fazer a sua consulta, mas tem de aceitar um aumento da margem de erro. A metodologia será, no entanto, diferente. No meu caso concreto, estabeleço duas hipóteses: ou se avança para uma Primeira Consulta, utilizando-se horas ou signos pré-determinados ou estabelecendo-se horas médias, de acordo com a informação aproximada do cliente; ou se procede à Rectificação do Ascendente, que é uma técnica complexa e que exige uma grande número de cálculos, de modo estabelecer-se um padrão que chegue ao grau e minutos exactos de Ascendente. A diferença na complexidade dos procedimentos reflecte-se naturalmente no valor do serviço. 

Na Rectificação do Ascendente, o cliente e o astrólogo devem eleger as principais datas, os momentos que mais marcaram o cliente, como por exemplo, nascimento de filhos, casamentos, mortes, conclusão de estudos ou mudanças de emprego, e a partir daí o astrólogo procede à Rectificação do Ascendente. No meu caso, recorro também a técnicas da Astrologia Antiga, como por exemplo as Dodecatemoria, os Dias da Lua ou a Trutina de Hermes. Tudo dependerá da conciliação entre as horas aproximadas e as datas electivas. A Rectificação do Ascendente é,assim por essência, um trabalho de investigação. 

Não se pense, todavia, que uma Consulta de Astrologia sem a Rectificação do Ascendente é um serviço menor, pois existem outros elementos a analisar, nomeadamente as posições planetárias. Neste caso, a hora aproximada pode ser uma mais-valia, pois se apenas se souber o dia de nascimento as posições, em especial, da Lua, de Mercúrio e de Vénus podem ser imprecisas. De qualquer modo, o astrólogo deve fazer sempre, embora alertando para os condicionalismos, um esforço para encontrar nos dados disponíveis elementos de análise e previsão.

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Para mais informações, estou à vossa disposição.

As Origens Gregas da Astrologia: Exemplo Textual

Pingree, D., 1997, From Astral Omens to Astrology - From Babylon to Bīkāner, 21-22.

The science of astrology was developed in, most probably, the late 2nd or early 1st century B.C. as a mean to predict, from horoscopic themata draw up for the moment of an individual’s birth (or conception), the fate of that native. This form of astrology, called genethlialogy, is rooted in Aristotelian physics and Hellenistic astronomy, but also borrowed much from Mesopotamia and some elements from Egypt as well as developing many theories of its own. The adaptation of this form of astrology to determine the best time for initiating actions is termed catarchic astrology. These are the two main forms of astrology known in the West; interrogational astrology was developed in India in the 2nd and 3rd centuries A.D. on the basis of Greek catarchic astrology, and historical astrology in Sasanian Iran in perhaps the 5th or 6th century A.D. on the basis of continuous forms of Greek genethlialogy All of these types of astrology depend on the notion that the planets, in their eternal rotations about the earth, transmit motion (change) to the four elements and to the assemblages of elements, animate and inanimate, in the sublunar world. This theory is completely different from that of celestial omens, in which the gods, whose physical manifestations are the constellations and planets, send messages concerning their intentions regarding kings and countries by means of celestial phenomena. That these divine intentions con be altered by the use of propitiatory rituals (namburhis in Mesopotamia, śāntis in India) emphasizes the fundamental conceptual difference between omens and astrology.

Pingree, D., 1997, From Astral Omens to Astrology - From Babylon to Bīkāner. Roma: Istituto Italiano per L'Africa e L'Oriente.

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Previsões Astrológicas 2020 - Consultas

Esteja onde estiver, agende uma consulta e conheça o seu ano de 2020. Com recurso às mais antigas técnicas astrológicas, por telefone, video-chamada, e-mail ou presencialmente, pode compreender melhor o ano que se aproxima. 

Se necessitar de alguma informação adicional, estou à vossa disposição. 

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Alguns Elementos Textuais para o Estudo do Thema Mundi: Fírmico Materno, Paulo de Alexandria e Porfírio

Porfírio, Sobre a Caverna das Ninfas na Odisseia, 22.

Kaˆ œcous… ge ™fexÁj aƒ qšseij tîn zJd…wn: ¢pÕ mὲn Kark…nou e„j A„gÒkerwn prîta mὲn Lšonta oŒkon `Hl…ou, eŒta Parqšnon `Ermoà, ZugÕn dὲ 'Afrod…thj, Skorp…on dὲ ”Areoj, ToxÒthn DiÒj, A„gÒkerwn KrÒnou: ¢pÕ d/ A„gÒkerw œmpalin `UdrocÒon KrÒnou, 'IcqÚaj DiÒj, ”Areoj KriÒn, Taàron 'Afrod…thj, DidÚmouj `Ermoà, kaˆ Sel»nhj loipÕn Kark…non. DÚo oân taÚtaj œqento pÚlaj Kark…non kaˆ A„gÒkerwn oƒ qeolÒgoi, Pl£twn dὲ dÚo stÒmia œfh: toÚtwn dὲ Kark…non mὲn eἶnai di/ oá kat…asin aƒ yuca…, AƒgÒkerwn dὲ di/ oá ¢n…asin. 'All¦ Kark…noj mὲn bÒreioj kaˆ katabatikÒj, A„gÒkerwj dὲ nÒtioj kaˆ ¢nabatikÒj.

As posições dos signos do Zodíaco têm a seguinte ordem, desde Caranguejo até Capricórnio: em primeiro Leão, o domicílio do Sol, a seguir Virgem, o de Mercúrio, Balança, o de Vénus, Escorpião, o de Marte, Sagitário, o de Júpiter, Capricórnio, o de Saturno; em sentido inverso, desde Capricórnio, Aquário a Saturno, Peixes a Júpiter, Carneiro a Marte, Touro a Vénus, Gémeos a Mercúrio e, por fim, Caranguejo à Lua. Os antigos cosmólogos estabeleceram assim estas duas portas, Caranguejo e Capricórnio, já Platão referia duas bocas. Delas, Caranguejo é por onde as almas descendem, Capricórnio por onde ascendem. Caranguejo é pois ainda setentrional e apropriado para se descender, já Capricórnio é meridional e apropriado para se ascender. 

Porfírio, Sobre a Caverna das Ninfas na Odisseia:

Seminar Classics 609 (J. M. Duffy, P. F. Sheridan, L. G. Westerink & J. A. White), 1969, Porphyry, The Cave of the Nymphs in the Odyssey. Buffalo (N.I.): Arethusa Monograph 1, Department of Classics, State University of New York at Buffalo.

Nota: As Traduções do Grego e do Latim são minha responsabilidade.

Decanatos: A Divisão por Divindades segundo Cosme de Jerusalém

Decanatos: A Divisão por Triplicidades e Signos

Decanatos: Faces por Triplicidade

Decanatos: Faces segundo a Ordem Caldaica