Читать книгу How To Judge A Nativity - Alan Leo - Страница 22

Virgo is the sixth sign of the zodiac. It is symbolised by a virgin, and sometimes pictorially represented by three ears of corn. This sign denotes the ultimate perfection of the physical experiences, which are translated and transformed into self-consciousness in common with all the mutable signs. Symbolised by the virgin, it explains the necessity of physical purity to achieve the self-consciousness connected with the sign. This is the sign of Service, the cream of Capricorn and Taurus, and the outcome of industry and labour. It is a sign connected with criticism and analysis, to finally bring forth discrimination and wisdom. When failure to bring forth the fruit of the consciousness indicated by the physical signs occurs, then subservience and weakness (Virgo), ambition and selfishness (Capricorn), or sloth and obstinacy (Taurus), may result. The discrimination of Virgo, in its best aspect, comes from mental sympathy; the good and the true within recognising the same without. This, in the undeveloped soul, may show as unintelligent repetition or servile response, the automatic echoing of good and evil, false and true alike, according to the fashion of the day or the impress of a stronger personality. One of the most characteristic features of Virgo among the cultivated types is its love for biographical details and statistics, and its tendency to quote authorities. A typical Virgo woman once wrote that her favourite recreations were ‘blue books and biographies.’

The following table explains the nature of each of the signs,

* This description of the mode of reckoning the twelve houses requires some qualification, it is true, but it would lead us too far from our present purpose to go into the matter fully here; it is thoroughly explained in the second book of this series, Caststing the Horoscope.

* The signs of the zodiac must not be confused with the constellations of the zodiac. The constellations are groups of fixed stars, the twelve central groups being called by the same names as the twelve signs, although they do not cover the same areas of the heavens. The Hindus and some other oriental nations work by these constellations, but the western astrologer always calculates in terms of the signs, and when he speaks of ‘the zodiac’ he always means the ecliptic or Sun’s path. In the Tetrabiblos of Claudius Ptolemy, (Ashmand’s translation, published 1822, 1896) we read on page 32: ‘The beginning of the whole zodiacal circle . . . is . . . the sign Aries which commences at the Vernal Equinox,’ and the translator goes on to say This shows the futility of the objection raised against Astrology, that the signs have changed and are changing places. It is clear from this sentence that Ptolemy ascribes to the 30 degrees after the vernal equinox, that influence which he has herein mentioned to belong to Aries; to the next 30 degrees, the influence herein said to belong to Taurus; and so of the rest of the Zodiac . . . Ptolemy himself seems to have foreseen this groundless objection of the moderns, and has written, in the 25th chapter of this book, what ought completely to have prevented

* These are for the northern hemisphere.

* The phrenological ‘temperaments’ are quoted by way of a guide as to what is meant, since the other words will convey little meaning to the reader at present. But they should not be taken in too rigid a sense, since different writers apply these terms somewhat differently. In fact, it would appear that some phrenologists, studying humanity from the ‘life’ side, see the three qualities manifestation, and name them: others, studying humanity from the ‘form’ side, see the four elements represented, and name them. Unfortunately the latter class use the same terms as the former, plus a fourth; and consequently, since each class is unconsciously viewing mankind from a different standpoint, considerable confusion arises. At least, this would seem to be the explanation of the discrepancies that prevail.