Antiscia and Day-Night Dynamics Explained

Two little-known aspects with interesting interpretative implications

Italian version

---

Antiscia, the singular form being antiscion (from the Greek word “antiskios,” meaning ‘one who casts a shadow’), refers to points that are perpendicular relative to the line of the solstices (0° Cancer – 0° Capricorn). The planets in Capricorn have mirror images in Sagittarius, those in Aquarius correspond to Scorpio, and the planets in Pisces reflect in Libra, and so on.

Cancer	Gemini
Leo	Taurus
Virgo	Aries
Libra	Pisces
Scorpio	Aquarius
Sagittarius	Capricorn

The first degree of a zodiac sign corresponds to the twenty-ninth degree of its mirror sign, the second degree corresponds to the twenty-eighth, and so on. To calculate the antiscion of a planet, subtract its longitude value from 30 to determine the degree of the antiscion in the corresponding zodiac sign. For example, the antiscion of a planet located at 16° 18′ in Virgo is found at 13° 42′ in Aries.

Antiscia compare the length of day and night across the seasons. The variation in the hours of light and darkness throughout the year is influenced by the tilt of the Earth’s rotation axis to its orbital plane. When the celestial equator and the ecliptic align, day and night are of equal length; this occurs around March 20 and September 23 each year during the equinoxes. During the solstices, the Sun reaches its maximum northern or southern declination relative to the celestial equator, marking two key points in the year—approximately June 21 and December 21—when the difference between the lengths of day and night is most pronounced.

The concepts of Long and Short ascension signs describe the phenomenon. The signs from Capricorn to Gemini, which correspond to the period from the winter solstice to the summer solstice, rise more quickly on the horizon; these are known as the Short ascension signs. In contrast, the signs from Cancer to Sagittarius rise more slowly, referred to as the Long ascension signs. The antiscia line indicates the points where day and night are equal in length. This connection has interpretative significance in both natal and horary astrology.

---

The first author likely to refer to antiscia by that name was Firmicus Maternus ¹. In his work, Matheseos Libri VIII, he dedicates an entire chapter to the topic, outlining its origins and structure ² . Firmicus argues that, in some cases, it is impossible to make forecasts without considering antiscia; predictions based solely on the positions and aspects of the birth planets may be insufficient. His methodology involves examining the antiscion as a point that can form one of the major aspects—such as conjunction, sextile, square, trine, or opposition—with the planets in the chart. He also considers the house to which a planet sends its antiscion, even if it is empty.

We find indications of this classification of signs in the astrological literature of Arab and Persian authors. Alcabitius ³ discusses what he refers to as “signs of command” and “signs of obedience.” He writes: “In a certain way, those [signs] which arise indirectly obey those which rise directly, [namely] [because] their days are equal to their days, giving themselves to them for prosperous actions: for example Gemini and Cancer, Taurus and Leo, Aries and Virgo, Pisces and Libra, Aquarius and Scorpio, Sagittarius and Capricorn” ⁴.

The modern application of antiscia still follows the guidelines established by Firmicus. Antiscia are typically regarded as an extension of the techniques employed in judicial or interpretative astrology. For instance, if the antiscion of Mars is located in the 12th house, a transit or progression occurring at this antiscion point will activate the dynamics associated with the symbolism of both the house and the planet, such as issues related to enemies, hospitalisations, and disorders.

However, from a transpersonal perspective, the antiscion can be likened to a Jungian “shadow” aspect. It acts as a mirror of a planetary dynamic, representing the antithesis or unresolved, instinctive elements of the planet that have not yet been integrated into the conscious personality. Therefore, using antiscia for forecasting purposes may not yield successful results, as it serves merely as a “reflection” for examining an individual’s potential for integration.

The situation is complicated by the “versatility” of the antiscion, which can connect in various planetary configurations and interpretations. For example, the antiscion of Venus in Taurus, located in Leo in the fifth house, whose ruler (the Sun) is in a square aspect to the antiscion of Saturn in the ninth house, illustrates this complexity. This is just one of many examples found in astrological literature. The potential for complicated interpretations exists, and antiscia do not yet have the comprehensive understanding that characterises a clear and cohesive astrological analysis.

In his Christian Astrology, William Lilly extensively discusses the concept of antiscia, providing explanations and numerous examples of horary interpretations. In a case concerning the whereabouts of a seemingly missing ship, Lilly reassures the owner about the fate of both the crew and the cargo, using antiscia to support traditional indicators. He notes, “You shall also observe, that Jupiter has his Antiscion in the 9th of Leo, the very Cusp of the 2nd house, and Mars his Antiscion fals upon the very degree ascending: these were good testimonies of safety: Mars as being Lord of the 11th, and Dispositor of Part of Fortune; and Jupiter as Lord of the 10th, viz. of Trade and Commerce. ⁵“

Contra-antiscia

Contra-antiscia are points that oppose each other across the equinox line. The zodiac signs that send and receive contra-antiscia are:

Aries	Pisces
Taurus	Aquarius
Gemini	Capricorn
Cancer	Sagittarius
Leo	Scorpio
Virgo	Libra

It is interesting to observe that the contra-antiscion is simply the point that opposes the antiscion, as illustrated in the figure:

Ptolemy ⁶, in his Tetrabiblos, assigns the commanding and obeying signs to the “divisions of the zodiac which are disposed at an equal distance from the same equinoctial sign, whichever it may be, because they ascend in equal period of time and are on equal parallels. Of these, the ones in the summer hemisphere are called ‘commanding’ and those in the winter hemisphere ‘obedient’, because the Sun makes the day longer than the night when he is in the summer hemisphere, and shorter in the winter” ⁷.

Although Ptolemy does not explicitly mention antiscia, his statements imply a connection to the distances from the equinoctial line, likely referring to contra-antiscia. This interpretation is supported by the subsequent paragraph, where he discusses signs of equal power. He states, “The parts which are equally removed from the same tropical sign, whichever it may be, are of equal power, because when the Sun comes into either of them the days are equal to the days, the nights to the nights and the lengths of their own hours are the same. These also are said to ‘behold’ one another both for the reasons stated and because each of the pair rises from the same part of the horizon and sets in the same part. ⁸” The phrase ‘The days are equal to the days…’ appears to be a reference to antiscia.

Again, in Christian Astrology, William Lilly specifically discusses antiscia. He explains, “As there are Antiscions, which we consider to be equal to a Sextile or Trine with the good planets, there are also Contrantiscions, which we find to have the nature of a Square or Opposition. To identify where these are located, observe in which Sign and degree the Antiscion falls; the Contrantiscion will be found in the Sign and degree opposite to that location. ⁹” Unlike Firmicus, Lilly does not apply the major aspects to antiscia, except for the opposition, which he refers to as a contra-antiscion. He only takes antiscia into account when they are located on the cusp of a house or directly on a planet, with a relatively narrow orb, typically no more than one degree.

Lilly interprets antiscia as the ‘projection’ of a planetary quality that is inherently beneficial unless the planet is afflicted. In contrast, contra-antiscia represent an ‘inversion’ of the respective positions during day and night, highlighting contrasts and difficulties. From a transpersonal perspective, the antiscion can be seen as the unconscious and potential counterpart to a manifest planetary dynamic. In this context, the contra-antiscion corresponds more to a reversal of planetary functions. It is a helpful way to interpret the role of the ‘adversary’—the objective situation or event that, if unrecognised or unintegrated, can become the ‘enemy’ or an unfavourable circumstance, as outlined in judicial astrology texts.

---

1. Julius Firmicus Maternus was a Roman writer and astrologer of Sicilian origin who lived during Constantine’s reign in the 4th century AD. After holding a position as a senator, he wrote “Matheseos,” considered the most comprehensive astrology manual of his time. Later, he authored “De Error Profanarum Religionum,” discussing the unnatural aspects of pagan religions following his conversion to Christianity. ↩︎
2. Op. cit., Liber Secundus, II 29. ↩︎
3. Al-Qabisi, Latinised as Alcabitius, was an Arab astrologer, astronomer, and mathematician who lived in the 10th century AD. He is most famous for his treatise on judicial astrology, titled “Introduction to the Art of Star Judgments.” ↩︎
4. Introduction to Traditional Astrology: Abū Ma’shar & al-Qabīsī – Translated by Benjamin N. Dykes – Minneapolis MN 2010. ↩︎
5. William Lilly – Christian Astrology – London 1927, p. 164. ↩︎
6. Claudius Ptolemy (circa 100—circa 170 AD) was likely a Roman citizen who was a mathematician, astronomer, astrologer, geographer, and music theorist. He authored numerous scientific treatises on the apparent motion of stars and planetary orbits, including his most famous work, the “Almagest.” In astrology, he wrote the “Tetrabiblos,” which adapted astrology to fit within the framework of Aristotelian natural philosophy. ↩︎
7. Claudius Ptolemy – Tetrabiblos – Carmagnola 1979, p. 62. ↩︎
8. Ibid., p. 63 ↩︎
9. Op. cit.., p. 92. ↩︎