Following up on my previous post about Sibilla cards that show loss, today we discuss the opposite idea, i.e., that of gain. As usual, the list is not meant to be exclusive, and gain is not the only meaning of the following cards.
Six of Hearts (Money)
As the main significator card for money, the 6♥ often shows the querent’s (or another person’s) liquid assets. By itself it doesn’t necessarily show increase of money, but it can indicate that a situation will bring money, and so increase can be implied in the context.
Eight of Hearts (Hope)
The 8♥ can indicate investments, but more in general it shows a favorable situation, so if gain is looked for, it will probably come.
Ace of Clubs Reversed (Marriage)
When reversed, the Ace of Clubs can indicate wealth. However, it is a neutral card, so if followed by negative cards it can point to loss of wealth. By itself it speaks not only of money but of property in general.
Two of Clubs (the Peacock)
Being the talisman card of the deck, the 2♣ represents prosperity. It shows freedom from want and positive situations all around (the Peacock’s wheel is the counterpart to the World card’s garland in the tarot).
Five of Clubs (Fortune)
Both upright and reversed, the Fortune card shows positive situations and movement in the querent’s life, especially as it pertains to finances, so gain is implied. When reversed, the positivity is diminished or delayed.
Six of Clubs (Surprise)
Even in its design the card represents obtaining money. It can shows the querent’s income in general, but more specifically it indicates money coming in, usually without much effort on the querent’s part (it is a surprise, after all).
Seven of Clubs (Realization)
Although this card is geared more toward the querent’s patrimony or realization in the world, it can imply prosperous finances and its power is greater than that of the preceding card. When the 5♣, 6♣ and 7♣ fall together they represents major wealth.
Ten of Clubs Reversed (Levity)
When reversed, the Ten of Clubs indicates the ability to manage one’s finances wisely and to save. It can also represent lucky opportunities to make money, and by itself it can show a small sum of money coming in.
Ace of Diamonds (Room)
This one is a card of material prosperity. When upright, it can represent a well-balanced checkbook or positive upcoming news concerning one’s finances. Reversed it can show the same, but with bad cards it points to mismanagement.
Three of Diamonds (Gift)
It can be a literal gift, of course, but often it represents the act of receiving or being offered something. This can be very comforting for someone waiting for a loan to be approved. It is also a card of luxury, so gain is implied in some way.
Eight of Diamonds (Handmaid)
This one is the card of money coming and going. When upright, it usually shows money coming in, positive financial evolution and ascent. Like the Gift card, the 8♦ can represent the idea of receiving.
King of Diamonds (Merchant)
In the main this is the card of work and career. However, it is still a merchant, so it can be indicative of business, banking and money changing hands.
Abano quickly summarises the meanings of the planets in traditional Western astrology, so that the geomancer may better understand the meanings of the corresponding figures.
In order to make it even easier to make a judgment, we shall now consider the planet of every figure, and conveniently we shall list the virtue and meaning of every planet.1
Saturn is always evil, wherever it is, and it means sick or vile people, malady, poverty, blind or maimed people, laborers, problems and toil, prison and prisoners. Adversities and obstacles, loss of wealth. It is only good for building and in agriculture and in things that need to last. Its two figures are Tristitia and Carcer.
Jupiter is always good, wherever it is, and it means Church people, prelates, noblemen, rich people, merchants, captains, courtesans and friendly people. It is good and pleasurable, useful in every thing. It is only bad for the sick and the prisoner, whose trouble it prolongs. Its figures are Acquisitio and Laetitia. Acquisitio is the better one.
Mars is sometimes good and sometimes bad, depending on the question, but inclining to evil, and it means malicious people, wrongdoers, traitors, thieves, ruffians, harlots, murderers. It is only good in things of wars and when blood is concerned. Its figures are Puer and Rubeus, and Puer is the worse one.2
Venus is good, but its goodness is minor, for good or ill, depending on the question asked. It means people who are friendly, happy, young, with little troubles in life. But also harlots. Its figures are Puella and Amissio. Puella is the more noxious for travel and sickness and prison. Amissio is the better one.3
Mercury is a mixed planet in terms of good and evil. It means servants, messengers, letters, embassies, writers, scholars and painters, science and doctrine. Its figures are Albus and Conjunctio. Conjunctio is the worse one, as it always shows malicious intention or duplicity, and hexes.
The Sun and Moon are mixed planets in their good and evil import depending on the question, but the Sun is the better of the two,4 and it means nobles, kings, emperors and people of high station, who have dominion. Its figures are Fortuna Major and Fortuna Minor. Minor means more trouble than prosperity.
The Moon is also a mixed planet, but mostly bad, and its figures are Via and Populus. Via is only good for travel, Populus is good for dealing with people, and it means abundance and lots of water.
Caput and Cauda are associated with the planets Jupiter and Venus (Caput) and Mars and Saturn (Cauda).5
MQS
Footnotes
The elaborate psychological attributes that modern astrology assigns to the twelve zodiac signs are virtually unknown to premodern Astrology, having been invented relatively recently to make up for modern astrology’s inability to make verifiable predictions. Instead, traditional astrology relies much more heavily on the planets as celestial actors. ↩︎
This is not the first time Abano alludes to Puer being worse than Rubeus, although in other places he seems to contradict this statement. ↩︎
This statement is also odd, and it reeks of either mistake or blind. ↩︎
In Medieval Astrology the Sun was often considered a benefic when aspecting other planets, but a malefic in conjunction (planets conjunct to the Sun are said to be combust or burned up, except when they are very close, in which case they are said to be in the heart of the Sun and strengthened). The Moon’s evaluation, quite ironically, fluctuated depending on the author, but in general she was believed to be a benefic when waxing and a malefic when waning. ↩︎
The practice of assigning the two Nodes to the benefics and malefics seems to have started possibly with Medieval Muslim philosophers, or at least in the Latin West. In the original Western tradition, the Hellenistic one, there doesn’t seem to have been much talk of the Nodes except in negative terms. ↩︎
(Note: this is a collection of the meanings attributed to the cards by some occultists in the past centuries. It does not reflect my own study or opinion of the cards. It is only meant as a quick comparative reference as I develop my own take.)
The Page of Swords from the BOTA (Builders of the Adytum) Tarot deck
Paul Foster Case (and Ann Davies)
The time period is from the beginning of Libra to the end of Sagittarius, September 23 to December 21. Meanings: a young person of either sex. Artistic, active, generous. Capable of weighing evidence, somewhat interested in occultism, philosophy or religion. Naturally aspiring, graceful. If Ill-Dignified: frivolous, cunning and prodigal Light brown hair and blue eyes (From the Oracle of Tarot course)
A. E. Waite
A lithe, active figure holds a sword upright in both hands, while in the act of swift walking. He is passing over rugged land, and about his way the clouds are collocated wildly. He is alert and lithe, looking this way and that, as if an expected enemy might appear at any moment. Divinatory Meanings: Authority, overseeing, secret service, vigilance, spying, examination, and the qualities thereto belonging. Reversed: More evil side of these qualities; what is unforeseen, unprepared state; sickness is also intimated. (From The Pictorial Key to the Tarot)
Aleister Crowley
The Princess of Swords represents the earthy part of Air, the fixation of the volatile. She brings about the materialization of Idea. She represents the influence of Heaven upon Earth. She partakes of the characteristics of Minerva and Artemis, and there is some suggestion of the Valkyrie. She represents to some extent the anger of the Gods, and she appears helmed, with serpent-haired Medusa for her crest. She stands in front of a barren altar as if to avenge its profanation, and she stabs downward with her sword. The heaven and the clouds, which are her home, seem angry.
The character of the Princess is stern and revengeful. Her logic is destructive. She is firm and aggressive, with great practical wisdom and subtlety in material things. She shews great cleverness and dexterity in the management of practical affairs, especially where they are of a controversial nature. She is very adroit in the settlement of controversies.
If ill-dignified, all these qualities are dispersed; she becomes incoherent, and all her gifts tend to combine to form a species of low cunning whose object is unworthy of the means.
In the Yi King, the earthy part of Air is represented by the 18th hexagram, Ku. This means “troubles”; it is, for all practical and material matters. The most unhappy symbol in the book. All the fine qualities of Air are weighed down, suppressed, suffocated.
People thus characterized are slow mentally, the prey of constant anxiety, crushed by every kind of responsibility, but especially in family affairs. One of both of the parents will usually be found in the aetiology.
It is hard to understand line 6, which “shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers to follow his own bent”. The explanation is that a Princess as such, being “the throne of Spirit”, may always have the option of throwing everything overboard, “blowing everything sky high”. Such action would account for the characteristics above given for the card when well dignified. Such people are exceedingly rare; and, naturally enough, they appear often as “Children of misfortune”. Nevertheless, they have chosen aright, and in due season gain their reward. (From the Book of Thoth)
Golden Dawn’s Book T
AN AMAZON figure with waving hair, slighter than the Rose of the Palace of Fire. Her attire is similar. The Feet seem springy, giving the idea of swiftness. Weight changing from one foot to another and body swinging around. She is a mixture of Minerva and Diana: her mantle resembles the AEgis of Minerva. She wears as a crest the head of the Medusa with serpent hair. She holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. Beneath her feet are white clouds. Wisdom, strength, acuteness; subtlety in material things: grace and dexterity. If ill dignified, she is frivolous and cunning. She rules a quadrant of the heavens around Kether. Earth of Air
Etteilla
Observer Upright. This card, as far as the medicine of the spirit is concerned, means, in its natural position: Spy, Curious, Observer, Scrutinizer, Collector, Overseer, Intending. – Examination, Note, Observation, Annotation, Speculation, Account, Calculation, Conjecture. – Scientist, Artist. Reversed. Unexpected, Suddenly, Suddenly, Suddenly. – Stunning, Astonishing, Inopinently. – Improvise, Acting and speaking without preparation, Composing and acting sitting down.
Here Abano explains the broad signification of the sixteen geomantic figuresand the seven traditional planets.
In order that one may more easily judge every question without much effort, what follows is the signification of the sixteen figures.1
Acquisitio is the figure of Jupiter in Aries, good, fortunate, mobile, entering, masculine, airy, eastern, hot and wet. Good in the first house and bad in the seventh. It signifies good fortune in what one seeks to obtain, and in things of friendship, weddings, merchandise, company, in traveling, in getting what you desire. It is bad for sick people and prisoners. It signifies blood loss, torments and a long time, and similarly it signifies pregnancy, and changing abode, and sailing, and for the sailor it announces storms. The absent party is delayed, and it is not good for changing from one lord to another, and it shows damage from enemies. In war against enemies it promises victory, and it’s good for obtaining honors and offices, but it doesn’t grant greater accumulation. In case of suspected pregnancy, or theft or other crime, or when one hears rumors, this figures confirms that they are true. The stolen goods are retrieved. The baby is a boy. In sending money or making down payments/deposits it is good. It is good for children and friends and relatives and indicates holiness, abundance, great harvest, but famine will soon follow.2
Amissio is a figure of Venus in Scorpio, unfortunate, mobile, exiting, masculine, fiery, hot and dry, southern, evil. Good in the eighth and bad in the second. Good for travel and selling, the sick person will heal soon, the prisoners comes out of prison soon, it is good for pregnant women, the baby is a boy, the medicine is good. It is bad for fights and enmities, it signifies unfaithfulness, end of friendship, theft, murder and similar things, and if an army marches against the other it will be victorious without effort. If one is in the right it solves matters quickly. It signifies droughts, dearth, flax, legumes. Sending money to make gain is fruitless, you will lose. The fugitive is not found, nor the stolen goods. One doesn’t obtain the pardon, nor anything one seeks. There is no marriage, and when there is, it is soon broken with great shame. It is the enemy of all pleasure and usefulness. Favors, honors, dignity and friendship are not lasting. It is good for asking about family and friends that one hasn’t seen: they are well. If one departs to go damage someone else, one doesn’t succeed, but still comes back safe and sound. One doesn’t acquire the besieged place, but it is good for taking medicines. Abundance of fruits, shortage of everything else.
Fortuna Maior is a figure of the Sun in Acquarius, fortunate, entering, fixed, well-meaning, feminine, earthy, western, nocturnal, cold and dry. Good in the eleventh, bad in the fifth. It denotes increment and accumulation and increases the wealth of one’s lords, friendship with people in high places, with noble people and women, good marriage, pleasure in writing and through messengers, good news, honors, dignity, friendship, the absent party and the pilgrim are well. It grants all that one wishes, except if one wants to gain it from an enemy or suspicious person, especially if it’s about money. Love and hate are firm and unshakable, positive for building and sowing. Rumors and suspicions of theft and pregnancy are true. It is good for coming out of a bad situation, but at the beginning it is hard. In traveling it will be hard at first and easy and with mirth afterward. One can flee from danger. There is no war. The baby is a boy, born without danger. Sickness and imprisonment are of long duration, and difficult to overcome, and it is hard to get back one’s dues. Fertile year. Lots of rain.
Fortuna Minor is a figure of the Sun in Taurus. Unfortunate, mobile, exiting, fiery, masculine, hot and dry, southern, evil, good in the second and bad in the eighth. It signifies company of noble people, traveling with noblemen and buying and selling on their account. It is good for the sick and the imprisoned, and for anyone who wants to flee dangers or problems. It helps pregnant women, and the baby is a girl. Sailing. Sentences can be appealed victoriously, good for entering in other people’s places and country, the besieged town is not captured. It is not good for starting something that is meant to last. The stolen goods are not found. The army will be defeated. Bad for marriage, and if the marriage is made soon there will be rumors. It doesn’t concede anything. Dignity and honor don’t last. Suspicions and rumors are false. The messenger and the absent party come back and bring gain. Damaged merchandise. Promises are not kept. Debts are not collected. Family and friends in good state. If one takes a medicine one heals soon, but it also signifies bleeding. A year of dearth, few fruits, lots of barley and spelt. Problems while traveling.
Laetitia is a figure of Jupiter in Taurus, eastern, airy, fortunate, hot and wet, masculine, sanguine, mobile, entering, positive, diurnal. It means honors, exaltation, dignity, good travel and good for returning. The messenger and the absent party come back bringing joy, good news, it is useful to travel, albeit belatedly, and the dignity one has obtained may falter. Good for buying and selling, the prisoner will be released, changing one’s lord or king or one’s place is positive, it is good to be at the service of a lord, to make down payments/deposits, taking medicines. Long life, increase of wealth. The sickness is long, even though one will heal eventually, bad for partnerships. Every suspicion is false. The stolen goods and runaway servant are not found, the debt won’t be paid back. Hatred and friendship are both steadfast, the servant or subject don’t love you. In questions of faith, of doubt about treason, and when asking about absent friends or family members, they are well. It helps pregnant women, the baby is a boy. Good for sailing, dreams are positive. A year of dearth, but it doesn’t last long, good rain. If you wonder about a friend’s death, it’s not true, and he’ll heal. Good in all houses, except the seventh, eighth, twelfth and the occupied place won’t be conquered.
Tristitia is a figure of Saturn in Scorpio, unfortunate, fixed, entering, malicious, earthy, melancholic, cold and dry, western, feminine. Good to be with noblemen and not bad for departing. Going up against an enemy won’t cause damage out of doubt,3 risk of death in conflict, you will stay in prison, good for partnerships, and the occupied place will be conquered unexpectedly. Good to buy animals, bad for selling them. Good for down payments/deposits, bad for sending money, lots of rain which is helpful, the shunned woman will go back to the friend, victory in a fight, one can keep one’s salaried office. It is bad for the sick and the prisoner, for it lasts long, bad for traveling, danger of death. It doesn’t give you anything that you may wish, except trifles. When there’s suspicion of someone’s death, or of robbery, or any other rumor of the sort, it is true. Accidents by water. The absent party is in trouble, sickness or poverty, the marriage will cause trouble, damage, enmity, moving to another region will cause ill, and wanting to conquer it will cause defeat, the debt is paid back but with great trouble and many issues. One’s life or that of those around you will be problematic or full of sickness, when one has an office, or some dignity, one will suffer through it. Little honor. Childbirth causes issues and comes late, and perhaps results in miscarriage. The baby will be a girl. Both love and hatred are steadfast. Whatever is damaged won’t be fixed. The year will be plentiful. Evil in all houses, except the eighth. Worst of all in the eleventh. When trying to hurt others one will cause even worse damage.
Albus is a figure of Mercury in Cancer, fortunate, common, feminine, nocturnal, phlegmatic, watery, cold and wet, southern, mobile, benign. It means good profit, increase of wealth, honor, influence and being in the right, merchandise, useful partnership, excellent marriage, the stolen goods are retrieved, it concedes everything one asks, honors, servants, buying livestock, conquering a land, the debt is paid back, the rumors or suspicions are true. The runaway servant comes back. Good friendship and money or other possessions. Risk of losing something through oversight. Short life. In war it is bad for the querent, it implies flight and loss of blood, infirmity, long time in prison, problems in pregnancy, the baby is a girl, storms during the sailing, if one has doubts about traveling, the travel will cause harm, the absent party won’t come back, and it is bad for changing place. If one asks for friends or relatives, they are well, and he who is in the right will win the fight [or court case]. Good for agriculture, abundance, good and fruitful rains. Good in the fourth house, bad in the tenth.
Rubeus is a figure of Mars in Gemini, unfortunate, mobile, exiting, masculine, fiery, hot and dry, diurnal, malicious, southern, evil in everything, except in war, in which case it is the best. Good for writing and for marriage, in occult things, and he who seeks honors will obtain them. Good for bloodletting or bleeding, good for going up against the enemy, war will cause death and blood, good for not changing room [place?] or country, the pregnant woman will, after great trouble, be happy with the child, the suspicion of theft or other vice is true. Every good company (or partnership) is good, except in traveling, and the sick will heal after long trouble, and the prisoner will stay long in prison, will need to pay a bail, the down payment is secure, it grants everything one wants from a nobleman, the rumor coming from afar is false, love is steadfast, especially if adulterous, and war will be victorious. Good for buying animals, bad for selling them. The absent party won’t come back, debts are paid back but there will be controversies, and if one wants to speak to a lord one will find him occupied in many things. Very bad for the sick and for prisoners, it means damage, and burials. In travel there is damage and danger when changing place. The marriage is surrounded by suspicions and issues, sailing bad, winds against your way, bad for selling. The occupied place is conquered, the lost item is not found. Good fortune for the querent, and everyone he asks about is well except one.4 The year is dearthful at the beginning, abundant later, lots of rain. Wrath and hatred and danger, bad for taking medicine. Bad in the fourth, seventh and eleventh house, and also in the first except for war and conflict.
Puella is a figure of Venus in Gemini, fortunate, positive, temperate, fixed, entering, feminine, nocturnal, watery, cold and wet, phlegmatic, southern. Good for buying, it brings peace with problematic friends, it solves fights. The absent party comes back with profit, inheritance, increases wealth, confirms marriage, but it will be with suspicions, enemies are won, the journey is delayed but will bring profit. In war there will be loss, sickness and prison are of long duration, and one will pay a fine, sailing causes trouble but only at the beginning. One gets what one wants. Animals and servants will be lost. The pregnant woman will give birth with some problems, the baby is a girl. The suspicion of death, or that a woman is pregnant, is false, suspicion of theft and vice are true. Good for taking medicines, and even if the illness is serious one will heal. You will get your goods back. For obtaining honors, dignity and office it is positive. Good for getting back money, bad for sending money, what is lost is found. If you fear a lord or any other danger, you are not without danger, the down payment/deposit is not secure, as you will lose a good deal of it, changing place or lord is bad, better to stay where you are. If you are accused of something you will be punished, the occupied place won’t be conquered, good for one’s or other people’s health. Average year, at first abundant, then with dearth, lots of rain, which will endanger fruits and plants, good in all houses except the seventh.
Puer is a figure of Mars in Libra, unfortunate, airy, hot and wet, sanguine, masculine, eastern, exiting, malicious, good in war and in sickness, it means overcoming and vanquishing the enemy. Obtaining a favor from a lord will be hard at the beginning, but then you’ll succeed, good for sending money and traveling, the sick and the prisoner and the absent party are fine, and after trouble they’ll come out of it. Suspicion of theft and other wicked deeds is true, suspicion of pregnancy is true, and the woman is give birth with great trouble, and the baby will be a boy. Good for traveling to other countries, good for buying animals and servants. The suspicion of enmity is false. Death will be due to chance happenings and disasters. Good for serving a lord, but bad for gaining from other people; the absent party will come back with usefulness; reconciliation with enemies, the bandits will go back to their homeland, long life, one will die rich. Friendships won’t last, the journey is long and full of issues, problems with merchandise. Not getting back your dues without fighting harshly and with great controversy. Bad for relocating, risk of drowning, promises are not kept. Family and friends are fine, but some of them will fall sick soon. Good for agriculture. A year of dearth, with little rain. Only ryegrass will be abundant. Good in the second and seventh houses, not in the others.
Populus is a figure of the Moon in Capricorn, temperate, of mixed fortune, mobile, common, watery, phlegmatic, cold and wet, bicorporeal, feminine and masculine, northern, nocturnal. Good in things done in company and with many people or animals, and for commerce, siblings, sailing and travel, in sailing positive powerful winds, good for selling and buying but with difficulty in marriage, childbirth will be easy, and there will be twins, in travel rain and lots of water, the sick person dies, the absent party and the pilgrim come back with gain: the prisoner will be released soon but with issues and money problems. The figure grants what one wants, good in things of fathers and mothers, and in occult things. In war and fights one can flee without causing rumors, the besieged place is not conquered. Bad for travels by land, and war and fights are long, and relocating will cost a lot of money. Suspicion of theft or other vice are true, as well as love and hate, if a lord waves war he’ll have a hard time winning. In things of faith and Church it means disunion and schism. Marriage is not easy, will cause debts and divorce with infamy. In making contracts and down payments and partnership, they won’t last. Long life, useful for the querent, but when asking for friends or family, it means infirmity and death, honor and dignity don’t last. The year will be in every way abundant, with much rain and water. It is middling in all houses.
Via is a figure of the Moon in leo. Temperate, mediocre for good or ill, though more bad than good, watery, cold, wet, phlegmatic, nocturnal, feminine, northern. Good in travel and things that are done soon and don’t last. Good for gardens and fields and for taking water from the river, for sowing small grains, in marriage in selling and in buying with little gain, for going from place to place, but not for staying a long time. The pregnant woman will give birth soon, the baby is a boy. The prisoner and the sick are soon free, the absent party and the pilgrim will come back soon. In things of war it causes quick resolution, and one must be cautious, because it threatens flight.5 And every thing is easy and good in the beginning, but doesn’t last. Buildings, marriage, contract, company, friendship, servants, honor, offices, commerce and in every thing it means some diminishment and loss, except in travel, and it is not very good in the eleventh.
Carcer is a figure of Saturn in Pisces, unfortunate, fixed, earthy, feminine, cold and dry, melancholic, western, bicorporeal, malicious for possessions, marriage, contracts, down payments/deposits. It means6 secret sciences, occult things, company. Good for travel by road, and in earthy things, suspicion of prison and news of death are true. Good in building, in inheritance, in entering a region or city or office. The besieged place won’t be conquered, the lord lasts in his dominion. In war and in other strifes, the enemy will flee, in planting trees and wineyards, it means great inner turmoil, grave sickness, possibly deadly, burial. The absent party doesn’t come back, long term in prison, lack of success, not good for asking for help, bad for travel by water, dangers in pregnancy, the baby is a boy. Faith is steadfast, in everything else it’s bad. A year of dearth. Good only in the second.
Conjunctio is a figure of Mercury in Virgo, bicorporeal, mediocre, fortunate, airy, hot and wet, sanguine, eastern, masculine, diurnal, common, benign. Good intellect, science, doctrine, scriptures, writings, company, partnership, commerce, but the partnership will be with ulterior motives, and with issues, and one will need to be cunning to take advantage of the partner, good for marriage. The lost good or stolen good are returned, betrayal and such things are found out, in office and dignity it is good, mediocre wealth and inheritance, easy and short travel, woman with child, but childbirth with issues, twins. The besieged place will be freed with cunning and betrayals. War with shrewdness and deceit, rumors, fights will lead to bleeding, discord and bad advice among fellow citizens. It promises death and burial to the sick, the prisoner will be condemned to death if he is a thief, one can be bailed out belatedly by paying, dangers in travel and problems through it, and storms on the sea, accidents and drowning. The absent party comes back with difficulties. Messengers and letters are false, sent by occult enemies, all kinds of machinations, duplicity, bad in the second house.
Caput is a figure of Jupiter and Venus in Virgo, entering, fortunate, earthy, cold and dry, fixed, melancholic, benign, late, feminine, western, nocturnal. Good for being at the court of the king or of a lord, and good for them, improvement of one’s status, lordship, noblemen, mirth, marriage, long travel and with honor. The absent party comes back belatedly, but with profit. The childbirth is easy, the baby is a boy, good children and siblings, obtaining help from noblemen, victory in war and conflict, the besieged place won’t be conquered, ecclesiastic honor, good for sailing and buying animals. Long trouble for the sick and the imprisoned. The lost or stolen goods are not found. Good in every other thing. Best in the sixth house, bad in the twelfth.
Cauda is a figure of Mars and Saturn in Capricorn, unfortunate, exiting, malicious, choleric, fiery, hot and dry, southern, diurnal, masculine, mobile. Good in retrieving stolen goods and lost things, but with trouble, and in finding out occult things, and for betraying. Travel will happen soon, but with danger. It frees one from enemies and allows to sell animals, and it is good for asking help to one’s superiors. The sick person will heal after great trouble, and the prisoner will be freed after great danger. Suspicion of theft and other vice is true. The marriage is cause for suspicions, the pregnant woman will give birth soon with many issues, the baby is a boy. In water and sea there are storm and wind. The besieged place is conquered, it means rumors and controveries and what one doubts will happen, love is false, buying causes damange, and the lost honor won’t be won back, except with grave diffulties. And it is good for being soon freed from trouble. Good in the sixth, seventh, twelfth and tenth and fourth house, bad in the second, fourth, eleventh.
MQS
Footnotes
For the modern mind, this is one of the most maddening and frustrating sections of Abano’s book due to the seemingly unreconcilable descriptions of the figures. Still, I believe it is important to take this section seriously as it gives insight into the way of thinking of the old practicioners of Geomancy. In the original text, Abano sorts the meanings of each figure out into ‘Good’ or ‘Bad’ but because he often doesn’t keep to the classification (attributing good meanings to the ‘bad’ category and vice versa) I have eliminated the headings of ‘good’ and ‘bad’. It may be that I am wrong in doing so. ↩︎
Admittedly, the above is quite a mishmash of significations, some of which are hard to reconcile among themselves and with the general meaning of the figure. In the following figures similar discrepancies can be observed. We ought to bear in mind that, as it often happens with Medieval authorities on occult subjects, Abano is aiming at giving us extremely concrete examples so that the intelligent reader can extract a general signification from them. As for the seemingly nonsensical meanings (why would Acquisitio signify famine?) it may be that I am missing something, or it may mean we ought to keep an open mind in judging the figures. It may also be a blind placed deliberately to confound readers. This may explain such gross inconsistencies as Laetitia being given as entering instead of exiting (note that Abano said the opposite in the first section) and being given some of Tristitia’s ideas of stuckness. ↩︎
“Andando contra lo inimico per sola dubbitatione non patira alcun damno”. This sentence is not clear to me. Could it mean that the enemy will be assailed by doubts? ↩︎
This sentence is not clear, as it seems to imply everyone around the querent is fine, except one person. Also, this description of Rubeus has to be one of the most puzzling I have ever come across. ↩︎
it is not clear if this means the flight of the querent’s side or of the enemy’s side. ↩︎
I have added this “it means”, as otherwise it seems that Carcer would be bad for occult things as well. However, this addition also causes another problem, as it makes it seem as though Carcer means company, while usually it is seen as a figure of solitude. ↩︎
As most people reading this blog probably know at this point, we’ve recently bought our first home. A couple of weeke ago we scheduled the key handover with the previous owner, and I asked if everything would run smoothly. The result was a very interesting chart with a clear example or translation of light.
We are represented by Venus, ruler of Libra on the Ascendant. The previous owner is Mars, ruler of Aries on the Seventh. The Moon represents action. Notice the South Node of the Moon on the Ascendant, indicating troubles.
The second thing I noticed is that both Venus and Mars have recently changed signs, and especially that Mars has moved from Pisces, the sign of Venus’ exaltation, to its own sign, and Venus has moved from Mars’ sign to her own sign. Furthermore, the Moon has also just changed signs while being in the Fourth house which represents the property.
The Moon is the most interesting factor here: she is separating from a sextile with reception of Mars (back when she was in the last minutes of Capricorn) and applies to a square with reception of Venus from Aquarius. By this translation of light the Moon shows very well the passage from one owner to the other.
A square aspect is technically a negative indication, showing either friction or obstacles. The reception, though, allows the obstacle to be overcome. In his chapter on reception, the Medieval astrologer Guido Bonatti seems to hint at the idea that a square with reception is basically like a sextile without reception, but this doesn’t seem to be the case here: a square is a square, and it shows trouble, even though reception shows the overcoming of the difficulty.
And this is what happened: the owner cancelled on us two times for other appointments that took up a lot of his time, so the handover happened (reception) but with delay (square).
NOTE: the two aspects made by the Moon were both with reception: she was received by Mars in his exaltation and then received Venus in her (the Moon’s) own exaltation, thus smoothly transfering the ‘virtue’ she had received.
Of the many subjects that have been banished to the realm of shadows in contemporary divination, none have become more unspeakable than death. Under no circumstances should we be reminded of our mortality and finitude, largely because these are all things that fly in the face of the “you can be whatever you want” ideology that many diviners now espouse. Divination proves that no, we can’t be whatever we want. Certain patterns of our life are laid out for us and there is precious little we can do about them except, maybe, work on our ability to accept them.
Obviously, as diviners we wield a certain degree of power over our querents, and as such we ought not to abuse it to terrorize them. I don’t usually talk about death unless the question is specifically about it or unless the context somehow allows for such a discussion. But I am also no moralist lecturing the querent on what they should be asking. In this case I was asked by a woman about her father’s wellbeing after being diagnosed with a serious illness. I told her I would not diagnose anything, but I would merely look at the general flow of his life.
2♥ – Q♥ – Q♠ – K♠ 10♠ – K♣ – 9♠ 8♠ – Q♦ 10♥
I said it largely to comfort her, but the cards have their own language that cannot be overruled by any consideration. The pyramid can largely be summarized in one word: “funeral“. There isn’t much to discuss or interpret. Look at that group of people cards: these are not specific individuals. They are just meant to indicate many people together.
Then we have the Nine of Spades, Eight of Spades and Ten of Speads interspersed. These show great evil, tears, darkness. You get the picture. In the context of this question, many people together for something tear-related is called a funeral. So there is going to be a funeral: the father won’t survive.
Due to the Two of Hearts, I thought this was going to be within two weeks (not the funeral, but the death). It ended up being almost a month (timing is always tricky). In general, I think the cards meant “soon”.
But what about the Ten of Hearts at the end? Shouldn’t it nullify the evil meaning of the other cards? Usually it does, but the Ten of Hearts also represents Heaven or paradise. In the context of readings about this sort of issues it indicates that death comes as a release from the sufferings of life. As such, as weird and unfathomable as this sounds to us in the realm of the living, the spread is positive: it ended well because it ended in death. As a matter of fact, I have been told that the father was serene and peaceful till the end.
Why Predict Death? Philosophical and Practical Implications
I hope I haven’t put off anyone with this post, but the fact is that death is possibly the most salient event in life, so it makes sense that divination should be able to address it. The readings I do about this sort of issues are very rare, and I generally warn the person that I am fallible and have been and will be wrong again.
Other readers may choose to avoid such questions altogether. This is a legitimate choice, as no one should be forced to read about topics they feel uncomfortable about. However, it is also important to recognize that such questions are legitimate and that there is nothing inherently dark about them. It all depends about the context and about the attitude of the diviner (and of the querent, of course).
One may ask what the point is of divining about death and other such topics, since the querent cannot do much about it. In reality, there is plenty of non-morbid reasons to want to know about it: one may wish to set their affairs in order, or simply get a head start in getting closure. In pre-modern Western astrology, as well as in Chinese astrology, the prediction of the native’s death, or at least of whether they had enough life force in them to lead a relatively long life, was one of the first things the astrologer looked for. This is obvious: you can’t predict fame to someone for next year if they’ll be gone tomorrow.
Most importantly, a sober and serviceable approach to such topics has the ability to make us appreciate life from the point of view of the eternal, from the recognition that many things escape our control and we are truly actors in a cosmic play.
In Astrology, and therefore in Geomancy, we distinguish between a friend and an acquaintance, the former being eleventh house matter, the latter seventh house. Obviously, the difference is not as clear cut as it may seem, especially in the age of social media, where all it takes to be someone’s friend is to click on the ‘add’ button.
In the old texts, both of Geomancy and Astrology, we often find examples of how to judge questions like “Will my friends be useful to me?” This may sound callous compared to our sentimental notions of friendship, but keep in mind that 1) the old notion of usefulness was broader back then, and it included everything concerned with the person’s well-being, both inner and outer 2) friends formed part of the person’s network of alliances in tackling the hardships of life 3) the eleventh house is the second from the tenth, which represents heaven, so it represents friends as wealth from heaven. Clearly friends were highly revered (just read Plato, Seneca, Xenophon or even Confucius for proofs).
As I mentioned somewhere else, my husband and I are in the process or moving, and as usual when moving, we suddenly discovered that we own three times more stuff than we thought. One friend volunteered to help us the following day, bringing us boxes and helping us with her car. In the evening though she said she didn’t know if she would make it. I cast a reading to see whether she would come:
Will she come to help us? (app used: Simple Geomancy)
Let us forget the Judge for a second and concentrate on the chart. If we take the girl as ‘our friend’ she should be eleventh house, and the eleventh house is occupied by Cauda, which also doesn’t move anywhere.
Now if my mom asked me who she is, I would say ‘a friend’. Yet she is more my husband’s friend. I am just on good terms with her, but I wouldn’t call her to spill my guts or even to ask for help, though it was of course very nice of her to volunteer.
If I take her to be my acquaintance, she is seventh house, and occupied by a more promising Conjunctio, which does spring to the second toward me. And she did end up coming.
The negative Judge, Amissio, possibly refers to the fact that we ended up losing a couple of objects due to recklessness (notice the Via Puncti reaching back to Puer in the fourth house). I also ended up losing a friend to gain an acquaintance, it seems.
Here Abano teaches how to cast a reading and then explains the main meanings of the astrological houses.
The method of forming the above mentioned sixteen figures is to use a pen to mark sixteen rows of points on a piece of paper. These must then be paired two by two, until, at the end of each row, either two points are left or only one.
Abano’s illustration of how the four mothers are formed
Then one must take the geomantic figures that emerge, in the following way.
Abano illustrates how to add the Four Mothers to their place
Note, however, that the previous operation is not carried out by counting the points one makes, nor by following one’s fancy, but rather by virtue of the Primum Mobile and First Motor God the Eternal, who moves one’s hand, and is to be carried out with good intentions and by invoking God’s grace and help.1
From the first four figures, four other figures are derived by taking the first points of each of the first four figures, which go to form the fifth figure; then by taking the second points of each figure to form the sixth figure, and so on with the third row of points to form the seventh, and the fourth row to form the eighth, as shown below.
Abano’s illustration of the Geomantic Shield
Once the eighth figure has been drawn, take the first and second [figure] and, proceeding in the same way as at the beginning, form the ninth; then take the third and fourth to form the tenth; then the fifth and sixth to form the eleventh; then the seventh and eighth to form the twelfth.
Then, add the tenth and the eleventh to form the thirteenth, known as the First Witness, and the eleventh and the twelfth to form the fourteenth, known as the Second Witness. Add the witnesses to discover the Judge.
This completes the chart, with every figure in its necessary place according to the question asked, as will be explained. However, often one may take the Judge and the first figure and add them together to obtain the Judge of the Judge,2 which is the sixteenth figure, which we will discuss later.
It is to be noted that the main figures are the first twelve, of which four are strongest. The first and the tenth are the best, but the first is even better. The seventh and fourth are also good. These four figures are called the angles, noting which one may know the strength and virtue of the chart. Following them, the second and fifth figure, and the eighth and the eleventh are known as succedent. Finally the last four are the third, the sixth, the ninth and the twelfth, which are called cadent, as shown in the following figure.3
Abano’s illustration of the principle of angularity as it applies to geomancy
And the first figure is called the strongest and best of all, because it signifies the virtue of the Heavens on the querent, that is, he who asks the question.4 It is called the Ascendant. Following that, the tenth is in the middle of the heavens and has great power and influence. When it is good it bodes well, but when it is unfortunate it means great misfortune in terms of how the question is going to end.5
The seventh figure is opposite the Ascendant and is called the Western Angle, and it bodes well when good, ill when bad, especially in questions concerning the seventh house, as will be shown. The fourth figure or house, although categorized as an angle, is called the feeblest of them, because it is at the bottom of the skies in our hemisphere. Nonetheless it indicates the end of the matter and of the querent’s intention.
Then we have the second, fifth, eighth and eleventh, which are succedent houses because they come after the angles, and are good or bad according to the figure [that falls in them] and the question asked, and they indicate the present and what is yet to come for the question asked. The third, sixth, ninth and twelfth figure are called cadent, meaning what runs against the question, and the worst are the sixth are twelfth. The eighth is also among the evil houses.
The above is especially to be noted because every figure has two virtues, one according to its nature and an accidental virtue depending on where it falls in the chart.6 As such, if a good figure falls in the first house, its goodness is amplified, and similarly in any other angle. When it falls in a succedent house, it has less power, and when it is cadent it has even less. And this point holds true for evil figures as well in their ability to cause bad fortune. An evil figure in an angle, therefore, will mean a great bad fortune, especially in the fourth.
Nonetheless, among the bad houses, the sixth and eighth and twelfth are the worst, and every figure falling therein is dangerous in any question.7 And they are especially dangerous if they are evil by their own nature. Said figures are considered not just according to their virtue and the places where they fall, but also according to the question, that is, according that they are appropriate or inappropriate concerning the thing asked.8 As such, what follows is the signification and the property of each of the houses.
The first house signifies the life and body, the being and soul and intention of the querent or the one for whom the question is asked. It also means the beginning of all things. It sits opposite the seventh, and signifies the goods and money of the prisoner. It is the joy of Mercury.9
The second house is wealth,10 gain and loss, and all that the querent owns. It is opposite the eighth, and it signifies the gain of the querent’s family.
The third house indicates siblings, blood relatives, short journeys and enemies of faith and of the Roman Church,11 neighbors, etc. This house is opposite the ninth. It also signifies rumors, and travel companions. It is the joy of the Moon.
The fourth house indicates buildings, buried things, the end of every question. Also, the father, the wealth of a brother or sister.12 It is opposite the tenth.
The fifth house indicates mirth and happiness, children, messengers and letters, music, food, clothes, mid-range travel, the father’s wealth. It is opposite the eleventh and it is the joy of Venus.
The sixth house indicates wrath and an evil mind, toil, malady, servants, people who are subjected to the querent, small animals. This house is the joy of Mars.
The seventh signifies the wife,13 the lover, an opponent, public enemies, games of chance, thieves, bandits, partners. The place the querent goes to, medicine, the wealth of one’s servants. It is opposite the fist house, and is absent.14
The eighth house indicates death, fear, danger, the wealth of the enemy, inheritance from the dead, the wife’s dowry, gain from the land one moves to,15 debts, Necromancy, evil spells. It is opposite the second.
The ninth house signifies religion, Ecclesiastics, the Pope, preferment, priests, the Christian faith, burials, fame or infamy, long travels, the wealth of the absent party.16 It is opposite the third, and is the joy of the Sun.
The tenth signifies the Emperor, the King, the lord,17 great honor, a doctor, a master, art, profession, sea, ship, towers, the thing stolen, famine, fertility, the church’s wealth, and advantages gained from the church. It is opposite the second.18
The eleventh signifies friends, hopes, fortune, courtesans, a lord’s wealth, common goods, the mother’s dowry. It is opposite the fifth, and is the joy of Jupiter.
The twelfth house signifies prison, prisoners, pilgrims and endless wandering, long violence,19 adversities, traitors, occult enemies, great beasts, the friend’s wealth. It is opposite the sixth. It is the joy of Saturn.
Whenever a question is asked, the issue always involves the first house, and in the second place the figure found in the house that is appropriate for the question, and depending on whether it is fortunate or not, together with the four angles, thus does one judge the issue. And especially [it is to be considered] whether the Witnesses and Judge are good.
MQS
Footnotes
Here again, as in Part 1, Abano insists on the role of the divine (and again, he does it in a typical Christian Aristotelean fashion). He is doing more than just paying lip service to the religious ideas and institutions of the time, in so much as he asserts a central point common to all forms of divination: that it is divine nature that shines through the divination process. This explains his assertion that the points must not be counted nor be created following one’s fancy: the diviner’s ego must be switched off in order for the divine to act through it. ↩︎
‘Sopragiudice’ in Italian, which literally means Superjudge or Overjudge. ↩︎
Abano follows the relatively standard (by that time) association of the astrological houses with varying degrees of strength. ↩︎
The first house is given to the querent, so a good figure in it would indicate something positive for them or that they are positive. ↩︎
This seems intended more to emphasize the importance of the angles than to link the tenth house with the ‘end of the matter’, which is a meaning typical of the fourth house. ↩︎
This is meant to reflect the notions, common in Medieval astrology, of accidental and essential dignity of the planets, though the concept must be modified a little in order for it to apply to geomancy. ↩︎
There is a certain digree of ambiguity concerning this issue, as it is not always clear if a figure in a weak house will see its power decreased or its evil import amplified. This ambiguity is present in astrology as well. ↩︎
This is an important concept. A good figure becomes bad if its meaning is opposite to the querent’s intention, and vice versa. ↩︎
Joy is an astrological term. The joys of the planets are houses where the planets are supposed to perform their heavenly duty better. A typical attribution is: the first to Mercury, the third to the Moon, the fifth to Venus, the sixth to Mars, the ninth to the Sun, the eleventh to Jupiter, the twelfth to Saturn. Abano follows this scheme. ↩︎
The term used by Abano is ‘robba’ or, in current Italian, roba. This literally means ‘stuff’. Keep in mind that in the Middle Ages, for many people, stuff was more important than money, and that the moneyed economy we have today was barely in its infancy back then. The second house indicates stuff, and therefore all moveable possessions. ↩︎
Because the third house sits opposite the ninth, which is the house of God. Obviously, Abano wrote at a time when Catholicism was the dominant and (for the most part) only allowed creed. ↩︎
This is by the principle of turned houses. The second house from every house indicates the wealth of the thing or person signified by that house. ↩︎
or husband, if the querent is a woman or a man interested in men. ↩︎
It’s unclear to me what Abano means by this. The seventh house is sometimes given to ‘the absent party’ to know if the person will come back, but the wording Abano uses is strange. ↩︎
The land one moves to is ‘there’, which is the opposite of ‘here’, signified by the first house. ↩︎
I don’t understand why the ninth should indicate the absent party’s wealth. ↩︎
‘Signore’ i.e., the ruler of a Signoria, a small Italian monarchy typical of the time. ↩︎
I’m going to write a few articles on the similarities and differences between cards in the Sibilla deck based on certain topics or concepts. Because I’m a positive person, let’s start with the concept of loss.
This list is not meant to be exclusive (for instance, most bad cards next to the Money card can show loss of money). Context is key, and each spread must be studied as its own thing. Furthermore, loss is not the only meaning of the cards I talk about here.
Five of Hearts Reversed (Happiness)
The 5♥R generally indicates failing to meet aims and failing to live up to promises and commitments. These ideas can easily be what leads to loss, whether material or in the field of relationship (though it also has a strong connection with cheating in the latter field).
Six of Hearts Reversed (Money)
This one doesn’t require much in terms of explanation. The Money card, when reversed, can indicate money troubles.
Eight of Hearts Reversed (Hope)
When upright, the 8♥ is connected with investments (things where there is a hope placed on future returns). When it is reversed, it often shows bad investments causing losses. It also indicates relationships that go up in smoke.
Ten of Hearts Reversed (Perseverance)
Traditionally, the 10♥R is really bad for commerce, as it shows loss of contracts and even of merchandise. More broadly, though, this card bodes ill for anything where you wish for smooth sailing.
Six of Clubs Reversed (Surprise)
When upright, the 6♣ represents a positive discrepancy between effort and returns: you get more than you hoped for based on your efforts. The 6♣R is the opposite: you put much effort into something but get little in return. It also shows excess confidence and ambition causing losses.
Five of Diamonds Upright or Reversed (Melancholy)
In general, this card represents unsatisfactory situations, but next to the card of something we hope to get it shows either we don’t get it or we are unsatisfied with it. When reversed it speaks more clearly of loss and debts.
Eight of Diamonds Reversed (Handmaid)
The 8♦R often speaks of the need of spending money or money going out in general. By itself not a tragic card, but its meaning can be exaggerated by the presence of other difficult cards. It also indicates lack of skill in balancing a checkbook.
Ten of Diamonds (Thief)
Obviously, a thief takes something from us, so we lose that something. The 10♦ represents all situations where we lose someone or something, and if other cards of dubious moral import add their meaning, foul play may be suspected.
Ace of Spades (Sorrow)
The A♠ is a strong card, which can modify most readings for the worse. It represents feelings of bereavement and loss, not necessarily material in nature. If it is material, it is likely to be a big loss, as it will shake the querent to the core, like a letter containing tidings of death (which is what the card represents). When reversed its meaning is lessened.
Three of Spades (Widower)
This is the ‘loss’ card. It represents the notion of ‘without’ and it brings loss to the fore as a concept. The loss doesn’t need to be material, so the 3♠ can show loss of friends or social support. As the title implies, it can show widowhood. When reversed the loss is more traumatic.
Five of Spades (Death)
The 5♠ is similar to the Widower in its depiction of loss, but the loss is sharper and is more likely to radically change (usually for the worse) the querent’s life.
Seven of Spades (Tragedy)
The 7♠ represents disruption, the surfacing of unaccounted or unexpected factors bringing the loss of what we hoped to achieve. As with most really bad cards, the Seven of Spades can add its meaning to other cards to bring most projects to their knees.
Eight of Spades (Desperation and Jealously)
The 8♠ is specifically connected with a crisis in material affairs (though of course it can bring problems to relationships as well). It is not uncommon to find it when the question is about investments or debts, showing a critical situation where the querent must tread carefully to avoid making mistakes they’ll deeply regret.
I had a short but interesting conversation with a visitor of this site. He quite liked many of my articles but was somewhat perplexed by my iconoclastic attitude toward the spiritual side of divination. I think this is a good time to clarify my views further, since the reason I am so scathing is not that I hate spiritual work, but that I take it seriously.
First off, let us distinguish inspired divination from technical divination. Inspired divination is the downloading of information, as it were, from a spirit, a deity, an inner contact or some such. This depends wholly on either the inborn talent or the level of initiation of the diviner.
Technical divination works for the same reason that stones fall: because that’s how things are. One learns it the same way one learns math: they must be predisposed to it and must put in the work. Of course, one can mix the two types of divination, but they are essentially different.
Either type can be used to obtain concrete information. Either type can be used to fool yourself or others (but especially yourself). The difference is that inspired divination, especially as a consequence of initiation, has the perk that the diviner must have somewhat balanced themselves out of many of the delusions typical of the spiritual community at large. Technical divination may be just as hard for other reasons, but the counters used in the prediction are available to everyone.
From here come the hordes of tarot readers and astrologers that (believe they) are using divination for spiritual aims, or inner work, when in fact they are sinking more and more into Delululand, as most of the time they aren’t really speaking to gods or angels or ancestors but rather to their own ego (have you ever heard any tarot reader or astrologer that uses this approach say something that goes against their convictions? How come their gods or ancestors always have their same values, their same political bias, their same preferences?)
The preconception here is that divination, in order to be spiritual, must be about spiritual topics. This is as a result of two widespread phenomena: 1) most people in our society see spirituality as something separate from concrete life, something that takes place in a bubble of white light 2) most people who become interested in divination are initially interested in concrete answers, but finding that getting these is hard and not immediately rewarding, they reframe divination as ‘not really to know the future but to improve yourself’. This is at the heart of the deadly divination/fortune-telling distinction that plagues our art.
In reality, divination is an inherently spiritual practice: 1) by the mere fact of working it deflates the modern ego 2) by its ability to pinpoint how the future is likely to pan out it puts a stop to the marketable but untrue ‘you are the master of your own destiny’ nonsense 3) by showing how the intricacies of real life can be mirrored in a microcosmic mirror it teaches the diviner to rise above himself and his preconceptions and adopt a more universal standpoint 4) by proving that some things are fated it teaches the practitioner to have compassion for themselves and others and to reevaluate their priorities.
Once again, a geographic analogy could help. A traditional diviner who seeks to understand life is like one using a map of a territory to find his way around. By studying it closely the traveler can eventually form a good understanding of the land he is in. A (pseudo)spiritual approach to divination though is like that same traveler painting the map with a uniform white paint because, at the end of the day, everything is one divine unity. That may very well be, but now the traveler is lost without the map and can only sink deeper in his preconceptions in trying to picture the route.
