Day and Night: Different Approaches to Chart Interpretation Depending on Diurnal or Nocturnal Birth Time

by Karine Dilanian

Introduction

Over the last decade of the XX century, ancient astrological texts in Greek, Latin, Arab and Jewish were actively translated in western astrology. The pioneers of this work were American astrologers and translators: Robert Zoller, Robert Hand and Robert Schmidt, who united their efforts within the Project Hindsight. In the course of this research effort, various astrological doctrines that had been lost within centuries due to specifics of the western astrological tradition development were rediscovered. Chris Brennan in his book Hellenistic Astrology: the Study of Fate and Fortune points out that in the west there have been several major transmissions of astrological knowledge. These transmissions happened to be from one language to another, from one culture to another, as well as there was a long period between the seventeenth and the end of the nineteenth century, when western astrology actually died (Brennan 2017, p. 130). However, each time when such transmission took place, it happened to another language or to a new culture, and in a varying degree changed, some new concepts were added, while others were lost (Brennan 2017, xx). The doctrine of sect, or division of the astrological chart into a diurnal and a nocturnal one, became one of such rediscovered doctrines. Brennan points out that the concept of sect was one of those innovative doctrines, which appeared in Hellenistic astrology and demonstrated that Hellenistic astrology was becoming more complicated and disconnected from the earliest astrological tradition (Brennan 2017, 33).

The doctrine that will be under discussion in the course of the lecture is one of the most fundamental ancient astrological concepts; it is called sect in English and originally comes from the Greek word hairesis. The theory of sect can be traced to the Hellenistic era (2nd century BCE – 1st century CE); several astrologers such as Ptolemy, Rhetorius, Serapio of Alexandria, Vettius Valens, Antiochus, Paulus of Alexandria, Firmicus Maternus and many others refer to it as the most important factor for chart interpretation. The term sect means division and describes differences between planets and signs based on their general qualities; it determines the functioning of the planets in the horoscope, depending on their location in the birth chart – diurnal or nocturnal.

This concept produces several astrological techniques based on the diurnal/nocturnal chart division that are:

1. Calculation of Greek lots / Arabic parts
2. Number of rulers of the triplicities
3. Calculation of life span parameters
4. Calculation of a person’s temperament
5. Definition of planetary periods sequence such as decennials, zodiacal aphesis, firdars

It presents a radical difference to the modern astrology, in which the idea of sect did not survive.

In the course of the lecture, we will examine the main questions in the chart consideration connected to the concept of sect:

1. When a person was born: in a daytime or at night?
2. How to determine the planetary status due to the sect division
3. And the most important question: how to interpret the meaning of the planets due to their location in the chart?

The system of sect – planets, signs and houses

Robert Hand in his monograph Night & Day: Planetary Sect in Astrology argues that ‘to an astrologer of the late classical period one of the most important questions that influenced the interpretation of the chart was very simple and yet very fundamental: was the native born by day, or by night?’ (Hand 1995, 2). The difference between the diurnal and nocturnal birth time is expressed in the concept of sect, that was in Greek hairesis, which means ‘to cut’ or ‘to divide’, thus ‘a sect’ marks ‘a division’, Hand explains (Hand 1995, 2). 

According to the doctrine of sect, while interpreting a chart, several astrological indications should be taken into account, because every planet, aspect, house position was interpreted differently due to the different birth time: during day or night (Hand 1995, 5). The first and most important criterion, Hand points out, is whether the chart as a whole is ruled by the Sun or by the Moon, in relation to the diurnal or nocturnal birth time (Hand 1995, 5). In other words, the chart is defined as diurnal if the Sun is above the horizon, that is during daytime and is located in the houses of the horoscope 7 to 12, and defined as nocturnal, when the Sun is below the horizon, that is during nighttime and is located in the houses 1 to 6 (Hand 1995, 5). 

Paulus Alexandrinus (fourth century CE) clarifies it: ‘whereas the whole is administered from the Sun and Moon, and no beings in the Cosmos are born without mastership of these stars, it is necessary to teach both the solar and the lunar sect. The Sun is allotted the day and the Moon is allotted the night’ (Paulus 1993, 14).

Claudius Ptolemy (c 90 CE – c 168 CE) in his Tetrabiblos argues that the planets assigned to the different sects: the Sun, Saturn and Jupiter are diurnal planets and of diurnal sect, whereas the Moon, Venus and Mars are nocturnal and of nocturnal sect, Mercury is common (Ptolemy, 2001, 43). He proves this based on the doctrine of the four elemental qualities formulated by Aristotle (384 – 322 BC) in his treatise On Coming to Be and Passing Away: heat and dryness belong to the day, moisture and coldness to the night (Aristotle 1922, Book 2, Part 2). Ptolemy attributes Saturn to the diurnal sect and Mars to the nocturnal in order to diminish their destructive nature: ‘for in this way each of them attains good proportion through admixture and becomes a proper member of its sect, which provides moderation’(Ptolemy 2001, 43). Ptolemy specifies that planets increase or decrease their own powers and become diurnal or nocturnal due to several conditions, like their aspects to the Sun: the Moon changes her nature according to the waxing or waning quarters, whilst the other planets in oriental aspects are diurnal, in occidental aspects they are nocturnal. It is clear, Ptolemy says, that when the planets are associated with one another they produce very many variations of quality (Ptolemy 2001, 45).

Figure 3. Planets division into diurnal/nocturnal status

Hand points out, that considering the horoscope, it is important to take into account not only the planet’s own nature, but also its placement in the zodiacal sign, as all signs have their intrinsic sect as well (Hand 1995, 5). Ptolemy assigns six of the signs to the masculine and diurnal nature (that are Fiery and Airy), whereas six signs to the feminine and nocturnal nature (that are Watery and Earthy) (Ptolemy 2001, 69). He explains, that ‘an alternating order was assigned to them because day is always yoked to night and close to it, and female to male’(Ptolemy 2001, 69). Therefore, a planet may be placed diurnally or nocturnally in the chart depending on whether the sign in which the planet is located, is diurnal or nocturnal (Hand 1995, 5).

Figure 4. Signs allotment to the sect division

Hand points out that ‘although no ancient writing ever states it explicitly, it would seem from these writings that the most important of these relationships is that a planet is of the same sect as the chart. Diurnal planets work best in diurnal charts and nocturnal – in nocturnal charts’ (Hand 1995, 6). Antiochus of Athens (second century CE) speaks of the effect of sect in terms of ‘rejoicings of the planets’: ‘during the day the diurnal planets rejoice when they are above the earth while nocturnal planets rejoice when they are below the earth. And again during night the nocturnal planets rejoice when they are above the earth and the diurnal planets rejoice when they are below the earth’ (Antiochus 1993, 31). ‘To work best’, as Hand says, or ‘to rejoice’ according to Antiochus, apparently means to express natural qualities of the planets in the best way.  Valens says that the Sun is ‘the light of the mind’ and ‘organ of sense perception for the soul’, that means that a correctly placed Sun in a horoscope expresses its natural virtues and light in the best way (Valens 2010, Book 1). According to Epicharmus (c. 550 - c. 460 BCE) the Sun is nous itself (Epiharmus 1948, 50-51), therefore, Hand points out, being located above the horizon, it is at its best and has maximum power. (Hand 1995, 24) The Greek term nous is connected to mind, spirit and wisdom, as well as to the cosmic order. Plato gives a detailed explanation of nous and its nature in his dialogue Philebus, saying that ‘all the wise agree that nous is king for us of heaven and earth’ and that nous orders all these things and the Sun, the Moon and units of time marked by the regular circuits of the heavenly bodies and their divisions Plato (28c-e). Plato states that ‘there is in the universe a great unlimited and a sufficient limit, and no mean cause among them, ordering and coordinating years and seasons and months, most rightly called sophia and nous’ (Plato, 30 c).

The effect of the malefic planets that are placed in or out of sect was most important: Antiochus of Athens stresses, that when the malefics are well situated in phase, sect and place, they often magnify the fortunes; while if the benefics are badly situated, they hinder them, and therefore, the malefics and benefics are ‘so-held’ (Antiochus 1993, 5). Speaking about qualities of the planets and specifically of Jupiter located out of sect, Hand stresses the general principle of daylight that is a symbol of consciousness (Hand 1995, 22). Jupiter as a diurnal planet and a symbol of knowledge and awareness placed nocturnally, or in the nocturnal chart, loses its best qualities as well, as its ability to withstand an affliction by a malefic (Hand 1995, 22-23).Speculating about Mars, Hand asserts, that its effect is also heavily dependent upon its placement by sect: Mars, diurnally placed in a chart, expresses its worst qualities and nothing can mitigate its action (Hand 1995, 23). Even light, being consciousness, cannot improve its energy: reading among the lines of the ancients, Hand argues, it is evident that no amount of light can really eliminate Mars, the hot and dry daylight makes Mars more active and less feeling, that is why it needs the moisture of the night or a nocturnal placement (Hand 1995, 23-24). Hand specifies the effect of the diurnal maleficent planet Saturn, when placed nocturnally and out of sect. He mentions that to the ancients, at least as exemplified in the Hermetic writings and in Vettius Valens, Saturn’s malefic quality was ignorance or agnoia, which led to anangke or necessity; but placed diurnally, Saturn is completely illuminated, thus its manifestations work most consciously (Hand 1995, 22). That is why astrological learning is so important; it empowers a person with an understanding of the life purpose and destiny, and gives opportunity to live one’s life consciously. This was expressed by Vettius Valens, who wrote: ‘Fate has decreed for each person the immutable working out of events, surrounding him with many occasions for good or bad… Two self-begotten gods, Hope and Fortune, the assistants of Fate, control man’s life and make him bear Fate’s decrees by using their compulsion and deception’ (Valens 219-220K). He continues saying that ‘those who have trained themselves in the prognostic art and in the truth keep their minds free and out of bondage; they despise Fortune, do not persist in Hope, do not fear death, and live undisturbed. They have trained their souls to be confident…  Since they do not have the habit of longing for the impossible, they bear steadfastly the decrees of Fate. They are alien to all pleasure or flattery and stand firm as soldiers of Fate.’ (Valens 210P). 

The case study: horoscope of Carl Jung

From this viewpoint, it will be useful to study a chart in which Saturn occupies a significant position from the sect perspective. The horoscope of Carl Jung is such a case. There are several variants of his birth time: from 19:20 to 20:45, all sources and references could be found in the Astrodatabank collection. The Astrodatabank cites information that Jung himself told someone that he was born when the last rays of the setting sun lit the room. ‘From then on, the definition of sunset became the issue. Jim Eshelman calculated the sunset for the moment that the upper limb of the sun crossed the astronomical horizon, corrected for refraction but neglecting parallax as 7:41 PM LMT. (Twilight at that date and latitude ended at 9:38 PM LMT)” (Astrodatabank, Jung,_Carl)

The chart is calculated for 19:25, with the rising second degree of Aquarius (see chart), which is used in Hyde’s Jung and Astrology and about which Hyde speculates that such ascendant was used by Jung’s daughter and that she discussed it with her father, Carl Jung (Hyde 1992, 237-238).

Calculating the chart for the birth time of 19:25 makes this chart diurnal. The Sun is above the horizon, in the 7th angular house, in the diurnal, masculine sign of its rulership – Leo, Saturn, the ruler of the ascendant, also in the sign of its rulership (Ptolemy 2001, 81). Saturn’s location is nocturnal: it is under the horizon. Two powerful planets of this horoscope, the Sun and Saturn are located in the opposite signs – Aquarius and Leo, and form the aspect of opposition due to the Hellenistic sign-based aspect theory (Brennan 2017, 296). Opposition, or a diametrical aspect is natural for the Sun-Saturn relationship due to their rulership of the signs; it connects planets and signs of the opposite nature that is cold from one side and hot from the other and signify that this relationship is ‘not consistent with beneficence’(Ptolemy 2001, 81). Kusyar Ibn Labban (XI c.) in his Introduction to Astrology designates opposition as ‘contradictory and hostileʹ (Labban 1997, 31). William Lilly  (1602-1681) calls opposition an aspect of ‘perfect hatred’ and explains that if he finds the main significators of the matter in opposition ‘it’s then in nature impossible to expect a peace bewixt them till the suite is ended’ (Lilly 1985, 106).

In his Memories, Dreams, Reflections Jung says that from his childhood he has experienced two conceptions of himself, which he named Personality Number 1 and Personality Number 2 (Jung 1967, 59). He identified the Number 1 personality with his ego, the bearer of a flickering candle of consciousness, which would be protected from the influences of the Number 2 personality. He defined this Number 2 as follows: ‘The Other was an old man, who lived in the eighteenth century, wore buckled shoes and a white wig and associated him with timeless imperishable stone’ (Jung 1967, 51).

Jung points out that the play and counterplay of these two personalities ran throughout all his life. Gret Baumann-Jung in the analysis of her father’s horoscope attempts to link this concept of play and counterplay of the two personalities to the chart of Jung using the symbolism of the Saturn-Uranus opposition (Baumann-Jung, 1974). Maggie Hyde in Jung and Astrology supports this view (Hyde 1992, 29-31), however our approach is based on the analysis and understanding of the Sun-Saturn opposition in Jung’s horoscope.

According to Valens ‘the all-seeing sun’ in a nativity signifies nature’s fire and intellectual light, it is the organ of mental perception and indicates intellect, intelligence, beauty, motion, loftiness of fortune, the ordinance of the gods, authority etc., while Saturn ‘the star of Nemesis’ signifies old age, stone, sadness and the like (Valens, 2K-2P). Evidently this opposition of the ‘intellectual light’ and the ruler of light (the Sun) and ‘the ruler of ignorance and necessity’ (Saturn) signifies the struggle of these two personalities. It marks the lifelong task for Jung to find the way to protect the Number 1 personality from the depression, sadness and the pressure of the star of Nemesis, thus confirming the symbolism of the Sun-Saturn opposition.  As Jung himself puts it (Jung 1969, 69-70):

…when an inner situation is not made conscious, it happens outside, as fate. That is to say, when the individual remains undivided and does not become conscious of his inner opposite, the world must perforce act out the conflict and be torn into opposing halves.

However, Saturn’s location below the horizon and thus its location out of sect does not allow the native to understand, to make it conscious and to overcome the situation of such a struggle. It makes him a victim of agnoia or ignorance and necessity.

Nevertheless, Jung himself mentioned that in ‘a fateful year’ he managed to emerge, as he describes, from ‘the dense cloud’ and suddenly, at one moment, discovered the wholeness of his inner self (Jung 1967, 49):

I knew all at once: now I am myself! ... Previously I had existed too, but everything merely happened to me. Now I happened to myself. Now I knew: I am myself now, now I exist! Previously I had been willed to do this and that. Now I willed. This experience seemed tremendously important and new: there was “authority” in me.

This event and Jung’s understanding of it demonstrates, that he managed to overcome the limits of fate; the symbolism of the situation is quite indicative: the Sun shines through the mist of depression and uncertainty, and makes Jung conscious. First, he discovers his ‘inner dividedness’ and makes the next step: he discovers his inner self. 

This situation could be understood from the sect perspective: changing the birth time within 10 minutes, which stays within the framework and coincides with the time, when ‘the last rays of the setting sun lit the room’, moves the ascendant of the chart to the 5th degree of Aquarius and thus makes it nocturnal.

This position makes the situation with Saturn quite different: both planets are located diurnally in the nocturnal chart. The Sun is under the horizon, located in Leo, in the diurnal, masculine sign.

Saturn is located diurnally (under the horizon in the nocturnal chart), in the first house, in the diurnal, masculine sign of Aquarius. It is in hayz, which is the best location for the planet according to the Arabs, Hand points out and clarifies it, saying that the term hayz is a Latin corruption of the Arabic hayyiz,and puts it as the most powerful dignity (Hand 1995, 7). Such a position of Saturn allows this planet to express its best qualities being ‘completely illuminated, thus its manifestations work most consciously’ (Hand 1995, 22), overcoming agnoia and ananke. On Jung’s psychological level, it can be understood as a reconciliation of the two parts of his personality: number one and number two, bridging the gap in his personality, restoring integrity and experiencing a wholeness of his self.

Bibliography:
Alexandrinus, Paulus, 1993. Introductory Matters, trans. Robert Schmidt, ed. Robert Hand, The Golden Hind Press, Berkeley Springs, WV, second edition, revised.
Aristotle, 1922. On Coming to Be and Passing Away, Book 2, Part 2,trans. H.H. Joachim, Oxford: Caledonian Press.
Astrodatabank, https://www.astro.com/astro-databank
Braumann-Jung,Gret, 1975. “Some Reflections on the Horoscope of C.G. Jung”, Quadrant, Spring, Seiten 35-55.
Бауманн-Юнг, Грет Некоторые размышления о гороскопе К.Г. Юнга     available at http://www.maap.pro/biblioteka/stati/baumann_jung_goroskop.html  Accessed 20 May, 2019.
Brennan, Chris, 2017. Hellenistic Astrology: The Study of Fate and Fortune, Amor Fati Publications.
Epicharmus by Ennius1948. in Ancilla to the Pre-Socratic Philosophers, by Kathleen Freeman.
Hand, Robert, 1995. Night and Day: Planetary Sect in Astrology, ARHAT Publications in conjunction with The Golden Hind Press.
 Hyde, Maggie,1992. Jung and Astrology. Aquarian/Thornsons.
Jung, Carl, 1967. Memories, Dreams, Reflections, ed.Aniela Jaffé, Fontana library edition.
Jung, Carl,1969. “Christ, A Symbol of the Self” in The Collected Works, Vol. 9, Part II, Prinston: Prinston University Press.
Labban Kusyar Ibn, 1997. Introduction to Astrology, trans. Michio Yano, Institute for the Study of Languages and Cultures of Asia and Africa, Tokyo: University of Foreign Studies.
Lilly, William, 1985. Cristian Astrology. Regulus.
Plato, Philebus, trans. by Benjamin Jowett, The Internet Classics Archive, available at http://classics.mit.edu/Plato/philebus.html (Accessed: 30 May, 2019).
Ptolemy, Tetrabiblos, trans. F.E. Robbins, Loeb Classical Library, Harvard University Press, Cambridge, MA,  1940, 1948, 1956, 1964, 1971, 1980   2001.
Valens, Vettius 2010. Anthology, trans. Mark Riley, Sacramento, CA California State University, available at http://www.csus.edu/indiv/r/rileymt/Vettius%20Valens%20entire.pdf  (Accessed: 30 May 2019).

Image sources:
Charts and diagrams provided by the author
Day/Night: Image by Alexas_Fotos from Pixabay
Book by Robert Hand: https://web.archive.org/web/20090423010140/http://www.robhand.com/publications.shtml

To be published at: ivcconference.com/constellation-news/, 2020.

Author:
Karine Dilanian (ISAR CAP) is an internationally certified professional astrologer, ISAR Global director for Russia and international trainer of the ISAR certification programs. She holds MA degree from the University of Wales, UK in Astrology and Cosmology in Culture. Organizer of International astrological conferences and schools in Moscow since 1993. Karine is a cofounder of AGAM - astrology   school  in Moscow, an ISAR affiliated school, whose programs correspond to the international astrology educational standards. She teaches classical Western astrology with special focus on Hellenistic, Medieval, and Renaissance astrology. Her area of research is reconstruction of the lost Western astrological techniques via astrological practice of Hindu astrology. Karine is an international speaker, teacher and consultant, her students and clients live in Russia and post-Soviet countries, Europe, USA and China.
She is a translator and publisher of several classical astrological texts, among them William Lilly's "Christian  astrology" in Russian. Karine is an author and publisher of the "Kepler  Project", that is publication in facsimile of astrological handwritten collection of more than 800 charts by Johannes  Kepler from the Archive of the Russian Academy of Sciences. Currently, she continues working on the phase 2 of the “Kepler Project” preparing commentaries on Kepler’s horoscopes.

© 2020 - Karine Dilanian- Constellation News

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