waybread
Well-known member
If the transmission is from <the XII Place of the> Good Daimon, <the V Place of> Good Fortune, or
from the Lot of Fortune, and if benefics are in aspect, there will be inheritances, gifts, or a cause of some
good. If the fatal Places transmit to Places which precede the angles or vice-versa, the native will hear of
someone’s death while abroad or as a result of travel. (The four Places which precede the angles serve as
Places of Foreigners and of Slaves.) Likewise in any nativity Gemini and Sagittarius have the same general
effect as the Place of Slaves because of their zodiacal position: when Cancer is in the Ascendant, the Place of
Slaves falls in these signs. So even when a native has the Place of Slaves in another sign, /172P/ but has
malefics in these <Gemini Sagittarius>, he will experience disturbances and injuries from slaves, even
penalties, death, and flight, especially if Saturn is in these Places. If benefics are in these Places, the native
will be thought well of <by slaves> and will receive benefits from them, and he himself will be a benefactor
of slaves, or will indeed raise some, treating them as his children.
- https://www.csus.edu/indiv/r/rileymt/Vettius Valens entire.pdf
There is no surviving evidence of a Hellenistic astrologer
making the same association between the sixth house and Virgo to my knowledge
Maybe you can substantiate your claim for Gemini = 3rd house with a single quote like this
As I said earlier-- if you look at the thematic content of houses described in different Hellenistic texts, they point to origins in different systems that got compiled without apparent concern for their consistency or completeness.
The topic of slaves, for example, was not always a 6th house matter. They also show up in the 4th (I suppose as patrimony, Hermes,) in the 3rd and the 6th (Valens) in Brennan.
I don't think you have to nail down every last house to make a case for a larger, earlier system if you can identify a majority of the houses showing such an affinity. Because we're left with fragmentary systems compiled together in the surviving texts.
With Virgo, part of the problem is that we don't really know whom she represents. Various goddesses were identified with Virgo in ancient times, notably Demeter/Ceres or her daughter Persephone; more recently, the Virgin Mary. Persephone is a good candidate because in most (but not all ancient myths,) Persephone-- as queen of the dead-- had no children. To the Babylonians, Virgo was called the "furrow" as in a plowed field.
The queen of the dead would also be a reasonable tie into the association of the 6th house with events capable of ending life, such as illness and injury. The joy of Mars in the 6th is interesting because Mars is also associated with dealing in death and injury. His precursor Nergal of Babylon was also a god of drought. Drought is a major theme in the Demeter-Persephone narrative.
On the other hand, the 5th was the temple of Hathor in her manifestation as the mother of Horus. Because the Egyptian Hathor ruled such things as joy and merriment as well as childbirth, the Hellenists assimilated her to Venus.
The Gemini link is quite straightforward, with the authors who identify the 3rd as the house of brothers.