by Understanding Onomantic Astrology Tables
After this detailed and intricate overview, we must find meaning in a data set that is anything but straightforward. Analysing a “traditional” birth chart, which draws a clear connection between the time and place of birth and the corresponding celestial positions, requires significant interpretive skill. However, we can take comfort in the fact that the reflection of the cosmos in human experience provides guidance, helping us navigate even the most challenging readings. That is because we have an objective reference point that serves as a control element for our interpretations. In simpler terms, a specific astrological configuration is a distinct symbolic representation of an individual trait. For example, having Mars in the sign of Aries in conjunction with the Ascendant indeed does not correspond to a fearful person.
The onomantic horoscope begins with a logical premise: it emphasises the importance of family and hereditary influences through the numerical analysis of a person’s name. Unlike traditional astrology, which relies on information provided by the individual or referenced biographies of well-known figures, the onomantic approach offers a unique tool for deeper understanding. In traditional astrology, although the symbolic meanings have a univocal interpretation, they can vary based on the biological, familial, and cultural backgrounds associated with them.
One of the problems, however, lies in the methodological uncertainty that dominates the use of the name. We have already noted, in the post on the collection of data for the drafting of the onomantic horoscope, how there is indecision among the various authors on the pronunciation of the name (whether in Latin, Italian or other languages using the Latin alphabet) on the way to treat the multiple titles, particles, nicknames, on the translation of foreign names, on the numerical value to assign to some letters. The initial differences in such a concatenated system as the one we have examined can lead to a cascade of entirely different results.
Let us now recap the various steps to establish the onomantic theme:
- The onomantic horoscope starts with breaking down the birth data, which includes the hour, day, month, and year. This analysis identifies the planetary and zodiac influences for each time element: hour, day, decan, month, and year. It’s important to note that these influences are not based on astronomical data but on correspondences between birth data and astrological symbols according to specific rules.
- In the next step, we take the digits derived from the numerical translation of the first and last names to generate some initial data for future use. We then decompose the numbers associated with the name, surname, and other elements according to the specified rules.
- The Rosicrucian Cycles table is then consulted to place various factors — planets, signs, and Arcana — into the astrological Houses. Additional numerical interpolations allow for more Arcana with multiple meanings that complete the predictions for these Houses.
The scheme we have presented serves as a foundational outline, capturing the essence of a procedure that includes additional interpretative tools, such as fixed stars, terms, and aspects. However, we have not included these elements to avoid complicating an already complex picture. Upon reviewing the reference texts, it becomes evident that the authors made various additions and changes during their work, likely based on personal considerations to address certain inconsistencies. Before moving on to the actual interpretation, we will try to understand at least part of the logic that hides behind the veil of esoteric language.
Magic alphabet
The authors’ alphanumeric system is derived from the Pythagorean method of assigning numerical values to the letters of the modern Latin alphabet:
| 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 |
|---|---|---|---|---|---|---|---|---|
| A | B | C | D | E | F | G | H | I |
| J | K | L | M | N | O | P | Q | R |
| S | T | U | V | W | X | Y | Z |
As shown in the table below, the assignment in our texts differs from the previous one, with only a few exceptions (DB = Del Bello; PC = Pierre Christian):
| 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 |
|---|---|---|---|---|---|---|---|---|
| A | B | G | D | E | U | O | F | TH |
| I | C | L | M | N | V | Z | H | TS |
| J | K (PC) | S | T | W | P | |||
| K (DB) | X | PH | ||||||
| Q | ||||||||
| Y |
The discrepancy arises from substituting the Latin assignments with the corresponding phonetic values of the Hebrew alphabet. For instance, the letter Yod, which has a numerical value of 10 in Hebrew, is equated with the Latin letters I and J. The Latin letter G is assigned the numerical value of Gimel, 3. The assignments for the letters A and B remain unchanged, corresponding to the first two letters of the Hebrew alphabet, Alef and Bet. The phoneme “TS” corresponds to Tsadi, which has a numerical value of 90. The number 8 is assigned to H because it correlates with Chet (80), pronounced in Hebrew with a guttural initial H.
A special case involves the letter K: in PC, it corresponds to Kaf (value 20), while in DB, it corresponds to Qof (value 100), both of which begin with a hard “c.” It is important to note that the numerical values of the Hebrew letters encompass the tens and hundreds, going up to 400. Thus, a reduction to the first nine numbers of the natural series was likely made to ensure compatibility between the two systems.
The significant influence of Jewish mystical and esoteric thought on the West, beginning in the 15th century with the study of Kabbalah, has led to a strong Kabbalistic spirit in most magical texts, occult teachings, and divinatory tools, such as the Tarot. Onomantic astrology is no exception to this trend.
Table of Planetary Hours
This table assigns a zodiac sign and a classical planet to each hour of the day based on an interpolation between the hours and days of the week. The system of planetary hours originated in Hellenistic astrology; however, the scheme Del Bello proposed here does not entirely adhere to the traditional form.
The most interesting aspect to note is the planets’ arrangement in the table’s rows and columns. In the columns, the order follows the Chaldean system, which lists the planets from the slowest to the fastest based on their appearance in the sky as observed from Earth. The first column begins with Sunday, which is associated with the Roman Sol Invictus and the Christian Dies Domini. This sequence is repeated three times to cover 21 hours, plus three planets account for the final three hours needed to complete the day.
As a result, the initial planets of the subsequent columns, corresponding to the 0-1 time slot, are in sync with the days of the week. These days are named after the planets, which, as we know, derive their names from the planets; in other words, the first hour of the day is governed by the planet spaced three positions ahead in the Chaldean order from the planet that governs the first hour of the previous day.
Early Christianity adopted the seven-day week from the Jewish calendar, but it designated the first day as Dies Domini, replacing the Jewish Shabbat. In contrast, the Hellenistic table of hours considers Saturday the first day of the week, along with its associated planet Saturn.
The division of the hours of the day into night and day hours follows the Hellenistic convention, but Del Bello’s methodology departs from tradition. He defines a day as comprising 24 hours of 60 minutes each, starting from 0 o’clock, which aligns with our conventional way of measuring time. In contrast, the original table of planetary hours calculates the hours of the day by adding the number of minutes between sunrise and sunset and dividing that total by 12. Similarly, the hours of the night are determined by adding the minutes that pass between sunset and sunrise the following day, then dividing by 12 as well. That means the length of the hours varies according to the season and the location’s latitude.
For example, in Albert Einstein’s onomantic horoscope, Jupiter is the Planetary Master of the hour according to Del Bello’s method, while the traditional method identifies Mars as the Planetary Master. In the latter method, we should understand the numbers in the Hellenistic table as “placeholders” that correspond to the actual hours of the day and night.
The author, however, does not support the use of unequal hours; he believes that esoteric astrology, which is based purely on symbolism, should not be combined with methods that reflect astronomical reality.
The addition of the zodiac column aligns each hour with a zodiac sign intuitively, where the first hour corresponds to the first sign, and so on. In our study, the birth hour is linked to the twelfth hour of the day, which falls under the sign of Pisces, which occupies the first house in Einstein’s horoscope. Alternatively, using the Hellenistic method, it corresponds to the sixth hour of the day and the sign of Virgo, which is associated with the seventh house.
The usefulness of planetary hours in horoscopes was already questioned by Renaissance astrologers, who often gave it little consideration. However, it was common to consult the appropriate hours for evoking the corresponding planetary spirits in magical practices. The onomantic horoscope assigns a planetary quality or “vibration” to each hour, considering the planets’ characteristics and positions in relation to zodiac signs and houses. For instance, in Einstein’s onomantic horoscope, being born during an hour ruled by Jupiter suggests a favourable influence for achieving significant social recognition, as Jupiter is positioned in Pisces and the First House.
Table of the Zodiac Spirits Masters of the Day
This table connects the day of birth—through the corresponding zodiac degree—to a zodiac sign, allowing us to determine the zodiac master of that day. Here, as in the preceding examples, a cross between two orders of magnitude is used, the degrees and the zodiac signs, resulting in the zodiac sign influencing the day of the week we were born.
Einstein was born on a Friday, a day associated with Venus. Interpreting Venus in Capricorn suggests an emotional realm where tradition and existential needs take precedence over warm expressions of affection. That can sometimes lead to late marriages or a preference for solitude. Although Einstein married twice, his studies and commitments often took priority over his married life.
The Houses column in our table indicates the sector of existence in which each planet-zodiac sign combination expresses itself. In an onomantic horoscope, the first House corresponds to the natal sign. This table follows a system of correspondences: the first degree is assigned to the twelve signs starting with Aries, the second degree begins with Taurus, and so on. Therefore, the Houses column shows where to place the master planet of the day. For Einstein, this is in the eleventh House. This position suggests stable and lasting friendships, primarily based on a shared perspective.
Table of Annual Cycles
The table of annual cycles assigns a specific planet to each year. In the first column on the left, the planets are listed in the Chaldean order, from the slowest to the fastest. This cycle repeats every seven years over a span of 36 years. Each table is named after the first planet that appears in the list. The planets in each cycle are spaced three places apart, similar to the arrangement in the table of planetary hours. In a sense, this setup reflects the synchronisation of planets with the days of the week, but here, the years are being synchronised.
It remains to be determined why each cycle is assigned 36 years rather than, for example, 42 years to complete the last column or 49 years to match the number of classical planets. There are two plausible explanations, both numerological. With a 36-year cycle for each planetary phase, the sequence repeats every 252 years. The theosophical sum of this number is 9, which symbolises completion. With the number 10, the numerical series returns to unity because 10 consists of one plus zero. Even more fascinating is that the theosophical sum of 252 multiplied by any number always results in 9.
The second reason, which clearly stems from the first, is that the sum of the digits in the year marking the beginning of the planetary cycles is always 19. When added together using theosophical principles, this results in unity, the starting point of the numerical series. It’s also important to highlight the strong connections between these planetary cycles and the arrangement of the Masters of the Decans. This arrangement follows the same model of planetary attribution, where 36 years correspond to 36 decans, each assigned a planet according to the Chaldean order mentioned earlier.
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