Copyright © 1999 by Lenna A. Mahoney

# APPENDIX B

This report on the Aailurosi theory of Earthly "astrology" comes by way of Sabre/"Elaine", who has been studying the matter for some time. (She tests the personality predictions of the theory by visiting numerous temporally opalescent patches of history, acquiring Earthuman involunteers, and subjecting them to an assortment of IVE stimuli.) I've summarized madly, as I usually must with Gregarian correspondents.

B.1 Abstract

The Aailurosi have studied the effects upon Earthly life of using the rest of the Earth's solar system as a "remagic dump clock". This dumping produces, among other things, all the effects on human personality that we have called "astrological". However, the conventional Earthuman astrological theory is largely invalid. Worse, because of its infinite permutations of planets and signs, it is functionally impossible to test.

The Aailurosi astrological theory, which is based on generally accepted magical (quantscience) principles, uses the planets' natal influences to provide simple, objective, testable predictions or descriptions of probable personality traits. The theory can also be used to give daily predictions of which times of day are most likely to be favorable for important decisions, and to statistically predict certain types of social trends.

B.2 Background

Recapitulating the discussion in Capture 2... The first remagic dumps appeared on Earth between 9,000 and 15,000 years ago. They had only local effects (where "local" means "covering as much as one-sixth of a continent for a few years at a time, off and on"). In about 100 BC the remagic dumping area was extended to include the entire planet of Earth.

GWs became known in Gregaria about a century later. Within three hundred years (300 AD), an assortment of GWing Gregarians had begun to visit Earth and find its magical environment recalcitrantly unconducive to their interests and activities. They readily traced their difficulties to the pervasive presence of remagic. And they recognized that the remagic was spread over Earth much more widely and thoroughly than could be explained by Earthuman qualsci technology.

The topic of "anomalous Earth" became popular in IVE. In those initial few centuries of GWing only humans, cancrines, and Aa had obtained GW (and only the Aa had rejected it). There was some considerable Hexist speculation about what "the other three" sapient races might be. Gregarian mages were inclined to believe that somewhere in concealment on Earth there existed a super-race, not one of the known three, which controlled the planet and generated the remagic. Although AREPO encouraged this notion, eventually it was abandoned for two reasons. First, the Cats made themselves known in Gregaria and contributed their firsthand knowledge of the remagic dumping (if not of the dumpers). Second, the first mantiaur world that was discovered was found to be yet another planetary remagic dump.

The theory that Earth generated its own remagic load, though now debunked, had possessed one advantage. It avoided the difficulties of explaining how non-natives of a planet could have had enough magical attunement to the planet to wholly bury it in remagic for centuries or millennia. Interplanetary remagic relocation was believed, at that time, to be impossible except on an occasional basis. And the dumping on Earth was anything but occasional. It was unaffected by axial precession, which would normally cause significant changes in intransformables. It was a self-organizing system, apparently finding for itself those regions on Earth which could most compatibly accept any given incoming load of remagic at any given time. It was big juju, so to speak.

The Ailurosi came on the investigative scene in about 700 AD, when their civilisation, after some floundering and reforging, returned to offworld activity. Though the Aailurosi (both species, Aa and Ailurosi) refused to use IVE directly, they were willing to pay less allergic individuals to extract information for them by mindquerying IVE and then putting the answers into palatable formats. Their interest in the remagic dumps was keen, because that kind of self-sustaining qualsci technology would be especially useful to them; it would let them continue to minimize their dependence on GW.

Despite all the study and interest in the worlds, little progress was made until the last century and a half. Blame it on AREPO interfering with Gregarian researchers. Blame it on the Aailurosi slowing themselves down with their aversion to IVE. Or you can blame it on "paradigms", if you like buzzwords. Say that with so many of the researchers being immortal VRevenants, it took a long time for new statistical evidence to weaken the elder generation's reputation and its domination of "serious theoretical efforts". The elders had thought it ridiculous that the angles between a set of planets, moons, and a sun could be imbued with magical qualities that would not change with the axial precession of the bodies involved, and that would override the local precessing qualities. Well, it so happens that the facts are ridiculous.

Remagic dumping is now strongly hypothesized to be the source of astrological influence on Earthumans, among other unnatural magic. The planetary remagic clock has been demonstrated to imprint infant creatures, and partially pre-set their bodymind development, in their first moments of sapient autonomy. For humans, it happens when the umbilical cord is cut. The planetary influences and relationships at someone's birth play a strong part in fixing the general kinds of skills he or she will find easiest to learn, his or her overall goals, habits, worldview, and likeliest strengths and weaknesses.

B.3 Astrological Theory

What with the omnipresence of pop astrology, any discussion of the Aailurosi astrological method has to begin by distinguishing it from conventional Earthuman theory (Section B.3.1). With that accomplished, the next topics of discussion are the general context and limitations of the Aailurosi theory (Section B.3.2) and the difficulties of verifying it (Section B.3.3).

B.3.1 Earthuman Astrological Fallacies

The prevalent Earthuman astrological theories are inaccurate in two major ways. The more important of the errors is the Earthuman reliance on fortune-telling techniques, such as horary astrology and the house system(s). These serve no useful purpose because astrological influences have nothing to do with events. And even though natal astrology can be made to work by Aailurosi practice it fails, in the Earthuman version, because of the sheer complexity of the system: the innumerable combinations and permutations of ten planets, twelve signs, and twelve houses leads to the 20/20 hindsight effect. That is, no matter when a client's birth is, his astrologer can explain any personality trait at all; every quirk is bound to be consistent with one of the near-infinite set of details in any Earthuman horoscope.

The second major error of Earthuman natal astrology is that it bases its personality predictions chiefly on the signs the planets occupy, especially the "sun sign". In fact, the astrological "planets" (of which the sun is only one) are what matters. The signs are meaningless except as sections of the planets' apparent paths (as seen from Earth) that amplify or weaken each planet's influence. And if the signs are meaningless, so much the more so are the alleged personality attributes based on the pretty pictures seen by the ancients (of Western Civ) in the stars. "Geminis" are not schizoid, "Leos" are not big brave pussycats, "Cancers" aren't hard-shelled sideways-scuttling pinchers, and "Sagittariuses" are not (necessarily) horses' asses.

Yes, Earthuman savants probably obtained some of their astrology from the remagic dumpers, but very little that's of any use has fumbled its way down to us over the millennia. After all, there isn't much reason to think that the dumpers themselves studied the effects that dumping would have on Earthumans...

Speaking as your mere Earthuman editor, I rather regret the loss of our traditional astrological poesy. It didn't work, but it had great charm. Mind you, I always had some differences of non-humble opinion with it. For example, and this is one that always irked me good, there was the idea that as Uranus was the "upper, more spiritual, octave" of Mercury, and Neptune of Venus, so Pluto was the upper octave of Mars. No. Can't be so.

What comes after Venus, going outward from the Sun, is Earth, not Mars. Pluto and Charon (Pluto's satellite) must be analogs of our own world and moon: a single planet and satellite, whose relative sizes are similar to those of Earth and the Moon. Furthermore, the mutual rotation of Pluto and Charon puts them in three positions that changed rapidly (relative to Pluto's orbital period). As seen from Earth, these positions cause a variation in brightness analogous to Lunar phases (though much dimmer).

It follows, I always figured, that Pluto ought not to be seen as an upper octave of Mars, but of the Earth/Moon. As such, it ought to have the significance (and name) of an earth/moon deity, the Triple Goddess, "Maiden, Mother, and Crone", aka Persephone, Ceres, and Hecate. In religion and myth, these goddesses were tied not only to affairs of earth but to the Moon because of the Moon's passage from half to full to new. Similarly, Charon may be between Pluto and Earth ("Maiden"?), Charon and Pluto may be visible as separate side-by-side objects ("Mother" and child), or Pluto only may be visible ("Crone"?). The period of rotation is about 61/2 days, a time scale short enough to be quite relevant to natal aspects.

Given all this, I argued that "Pluto" (and "Charon") should have been given the names or titles of the Triple Goddess -- for example, "Dia". Naturellement, the unfeminist, fervidly anti"mystical" astronomers of the early 20th century would never have thought of such a thing. Thus the astrologers' usual trust in planet names matching their influence was misplaced in the case of Pluto. (However, the "hellishness" of the planet's current nomenclature is totally relevant to Hecate. And of course Pluto was the husband of Persephone and the son-in-law of Ceres. The astronomers were close, biased though they were.)

In accordance with the standard astrological expectations, Dia had a special effect on social trends in the period between the first suspicion of its existence and its formal discovery. That coincided with manifestations of women's emancipation and liberation (the Triple Goddess ruled women's cults) and ecological activism (the Triple Goddess was the Earth Goddess). There was also an increase of interest in magic, Hecate being a goddess of witchcraft. All of which matches the goddess Dia much better than the god Pluto.

Ah well, all that kind of argumentation is flushed right down the Aailurosi entropy hole now. But I miss it.

B.3.2 Aailurosi Astrological Theory

In Aailurosi theory, the dominant natal influence on Earthumans comes from the planets (which term, for the purposes of astrology, includes the Moon and Sun). Each planet is associated with one or two of the six elements (Air, Fire, Water, Claw, Earth, and Metal). The positions of the planets relative to each other, the horizon, and the zero point of Aries serve to imprint every newborn with certain element-cued traits. Other elemental imprinting influences, which would be the dominant ones in the absence of remagic dumping, include the time of year, the location of birth, and various genetic and pre-semiotic influences. ("Pre-semiotic" covers what a child learns before syntactical speech, and thus includes "pre-natal".) The natal elemental imprints, taken together, cause humans to fall into six basic "genders" -- that is to say, fundamental outlooks on life. An individual's gender tends to determine the range within which his or her strengths, weaknesses, goals, and habits fall.

B.3.2.1 The Six Genders

Even very young creatures (including human infants) have widely varying levels of emotional roll, pitch, and yaw, and also, apparently, various innate talents: symbol use, introspection, aggression, empathy, holistic thinking, energy, ability to concentrate, and other generic skills. These early pre-sets direct a creature's central approach to life. The innately energetic and aggressive see the world as competition; the innately affectionate, as a family; the outgoing, as a performance; the clever, as a game; and so on. The microcosm sees the macrocosm as its mirror or speculum; as below, so above. "If the only tool you have is a hammer, you see everything as a nail." (This doesn't make everyone an equally skilled carpenter, mind you.)

The Aailurosi think of the pre-set attitudes toward life as "genders". The Rule of Six insists upon a minimum of six genders in every species. In humans, these six genders are referred to (in dopplEnglish) as homo saliens, homo sariens, homo saeviens, homo capiens, homo sanciens, and homo capiens. A dopple polymath, Jakob Erle, gets the ?credit? for the nomenclature (as he does for words like "raumstamm", "zauberstamm", and many others).

Despite the six-gender rule, no sapient species has more than two effective sexes (human herms being both sexes, not a distinct third). Thus, thinking of sex organs as the only determinant of gender leads to placing undue emphasis on duality or on some one dominant. Mono/duotheistic religions (among other memons that Hexists regard as insufficient) typically depend, in part, on mistaking sex for gender.

On the other hand, there are some similarities between sex and gender. Not everyone born in a gender remains there for life. A sufficiently piercing experience, joy or torment or shock, can spur a spontaneous gender change. And sapients can have two or three genders at once, though the overwhelming majority have only one.

Cultures typically exalt one or two genders above the rest as ideals for all to follow. This is an uncouth and harmful pretense. There is no all-encompassing psychological standard to which everyone can be "well adjusted", no one undeniable "healthy" way of approaching the world and one's self. In fact, there is no evidence that any two people were born to have the same needs, pleasures, and goals. (If anything, the Aailurosi focus on a mere six genders is whimsically inadequate.)

To take a common case, it's evident, even trite, that pure intellectual curiosity is unpopular simply because most humans aren't attracted to or capable of it. After all, most humans aren't of the saliens gender and can't be expected to share the saliens drives and talents. Again, only a minority, those humans of saeviens gender, are equipped for passionate sexual ecstasies; these perhaps enviable few have popularized the legendary glories of romantic lust. Again, many people seem to find lives of charity and brotherly love pointless, unappealing, even repellent. Others, the sanciens, wouldn't want to (and literally couldn't) live any other way. (Section B.4.2 has more to say about the different characteristics of the genders.)

From the six-gender point of view, it looks as though most of the frustrations orbiting around intellectuality, sex, and loving-kindness, et cetera, come from one gender trying to play by another's rules -- because they don't know any better.

Which, naturally, is just the kind of misleading ignorance that any psychological theory (including Aailurosi astrology) wants to eliminate.

B.3.2.2 Outline of the Aailurosi Method

The Aailurosi begin by distinguishing between the terrestrial (native seasonal) and celestial (dump-generated) parts of astrological influence. The terrestrial part is cyclic and regular, like Earth's motion and the seasons, and behaves in much same way as the seasonal effects on sapients that are found on all planets. The celestial part dominates over the terrestrial; it is irregular within its yearly cycle, and only one other planet, the mantiaur remagic dump, has anything like it.

The terrestrial part of astrology divides the year into eight equal seasons, or octants. The seasonal influences derive directly from the six elements and the two fundamental motions, In (Influx) and Out (Efflux). The motions as well as the elements must be part of the year, reflecting the fact that the seasons change and aren't in stasis. (The motions have less effect on astrological gender, as will be seen in Section B.4.1.) Furthermore, each season contains its own epicycle of the elements. Each epicycle is a kind of reflection or reversal of the sequence of the seasons in the year, and allows for continuity between the seasons. For example, the last segment in the Metal season is Metal/Air, and the first segment in Air season (which immediately follows the Metal season) is Air/Metal. The two motion seasons (In and Out) necessarily contain a different type of epicycle than do the element seasons, but here too the epicycle provides a smooth transition between seasons.

Tables 1(a) through 1(h) are a "calendar" of the terrestrial seasons (octants) and segments. In Table 1, the matching segments occurring in the element seasons are distinguished as, for example, "Metal/Claw 1" and "Metal/Claw 2". However, the "1" and "2" segments both have the same effect on Earthuman horoscopes. (On the mantiaur dump, the corresponding distinction does make a difference.)

The dates in Table 1 are approximate; some may vary by a day from year to year, depending on whether the year is a leap year. (To more precisely determine what season someone was born in, use astronomical software or data to find the distance, in degrees along the ecliptic, of the sun from the true vernal equinox for the date.) The tables describe the influences in the Northern Hemisphere; change the dates by six months for the Southern Hemisphere.

The remagic-derived influences are celestial rather than seasonal. According to the Aailurosi, the celestial natal influences come from fifteen "signs" that are not evenly spaced in the year. Nice simple even spacing pertains only to terrestrial timing and seasonal influences. It is not a law of the remagic clock, which does as the dumpers damn well pleased. The clock's reasons and processes are connected not to the seasonal exigencies of life on Earth, but to the dumpers' industrial needs. Thus, the remagic clock has only the minimal regularity imposed by the repetition of the Earth's orbit.

> Table 1(a). Calendar of Terrestrial Influence for the Metal Octant.
> Segment | Approximate Date | Sun Degrees from Vernal Equinox
> Metal/Claw 1 | Dec. 23 to Dec. 27 | 270° 00' to 274° 05'
> Metal/Earth 1 | Dec. 27 to Dec. 31 | 274° 05' to 278° 11'
> Metal/Fire 1 | Dec. 31 to Jan. 4 | 278° 11' to 282° 16'
> Metal/Water 1 | Jan. 4 to Jan. 8 | 282° 16' to 286° 22'
> Metal/Air 1 | Jan. 8 to Jan. 12 | 286° 22' to 290° 27'
> Metal/Metal | Jan. 12 to Jan. 16 | 290° 27' to 294° 33'
> Metal/Claw 1 | Jan. 16 to Jan. 20 | 294° 33' to 298° 38'
> Metal/Earth 2 | Jan. 20 to Jan. 24 | 298° 38' to 302° 44'
> Metal/Fire 2 | Jan. 24 to Jan. 28 | 302° 44' to 306° 49'
> Metal/Water 2 | Jan. 28 to Feb. 1 | 306° 49' to 310° 55'
> Metal/Air 2 | Feb. 1 to Feb. 5 | 310° 55' to 315° 00'

> Table 1(b). Calendar of Terrestrial Influence for the Air Octant.
> Segment | Approximate Date | Sun Degrees from Vernal Equinox
> Air/Metal 1 | Feb. 5 to Feb. 9 | 315° 00' to 319° 05'
> Air/Claw 1 | Feb. 9 to Feb. 13 | 319° 05' to 323° 11'
> Air/Earth 1 | Feb. 13 to Feb. 17 | 323° 11' to 327° 16'
> Air/Fire 1 | Feb. 17 to Feb. 21 | 327° 16' to 331° 22'
> Air/Water 1 | Feb. 21 to Feb. 25 | 331° 22' to 335° 27'
> Air/Air | Feb. 25 to Feb. 29 | 335° 27' to 339° 33'
> Air/Metal 1 | Feb. 29 to Mar. 5 | 339° 33' to 343° 38'
> Air/Claw 2 | Mar. 5 to Mar. 9 | 343° 38' to 347° 44'
> Air/Earth 2 | Mar. 9 to Mar. 13 | 347° 44' to 351° 49'
> Air/Fire 2 | Mar. 13 to Mar. 17 | 351° 49' to 355° 55'
> Air/Water 2 | Mar. 17 to Mar. 21 | 355° 55' to 360° 00'

> Table 1(c). Calendar of Terrestrial Influence for the Water Octant.
> Segment | Approximate Date | Sun Degrees from Vernal Equinox
> Water/Air 1 | Mar. 21 to Mar. 25 | 0° 00' to 4° 05'
> Water/Metal 1 | Mar. 25 to Mar. 29 | 4° 05' to 8° 11'
> Water/Claw 1 | Mar. 29 to Apr. 2 | 8° 11' to 12° 16'
> Water/Earth 1 | Apr. 2 to Apr. 6 | 12° 16' to 16° 22'
> Water/Fire 1 | Apr. 6 to Apr. 11 | 16° 22' to 20° 27'
> Water/Water | Apr. 11 to Apr. 15 | 20° 27' to 24° 33'
> Water/Air 2 | Apr. 15 to Apr. 19 | 24° 33' to 28° 38'
> Water/Metal 2 | Apr. 19 to Apr. 23 | 28° 38' to 32° 44'
> Water/Claw 2 | Apr. 23 to Apr. 27 | 32° 44' to 36° 49'
> Water/Earth 2 | Apr. 27 to May 1 | 36° 49' to 40° 55'
> Water/Fire 2 | May 1 to May 6 | 40° 55' to 45° 00'

> Table 1(d). Calendar of Terrestrial Influence for the Out Octant.
> Segment | Approximate Date | Sun Degrees from Vernal Equinox
> Out/Water | May 6 to May 13 | 45° 00' to 51° 26'
> Out/Air | May 13 to May 20 | 51° 26' to 57° 51'
> Out/Metal | May 20 to May 26 | 57° 51' to 64° 17'
> Out/In | May 26 to June 2 | 64° 17' to 70° 43'
> Out/Claw | June 2 to June 9 | 70° 43' to 77° 09'
> Out/Earth | June 9 to June 15 | 77° 09' to 83° 34'
> Out/Fire | June 15 to June 22 | 83° 34' to 90° 00'

> Table 1(e). Calendar of Terrestrial Influence for the Fire Octant.
> Segment | Approximate Date | Sun Degrees from Vernal Equinox
> Fire/Water 1 | June 22 to June 26 | 90° 00' to 94° 05'
> Fire/Air 1 | June 26 to July 1 | 94° 05' to 98° 11'
> Fire/Metal 1 | July 1 to July 5 | 98° 11' to 102° 16'
> Fire/Claw 1 | July 5 to July 9 | 102° 16' to 106° 22'
> Fire/Earth 1 | July 9 to July 14 | 106° 22' to 110° 27'
> Fire/Fire | July 14 to July 18 | 110° 27' to 114° 33'
> Fire/Water 2 | July 18 to July 22 | 114° 33' to 118° 38'
> Fire/Air 2 | July 22 to July 26 | 118° 38' to 122° 44'
> Fire/Metal 2 | July 26 to July 31 | 122° 44' to 126° 49'
> Fire/Claw 2 | July 31 to Aug. 4 | 126° 49' to 130° 55'
> Fire/Earth 2 | Aug. 4 to Aug. 8 | 130° 55' to 135° 00'

> Table 1(f). Calendar of Terrestrial Influence for the Earth Octant.
> Segment | Approximate Date | Sun Degrees from Vernal Equinox
> Earth/Fire 1 | Aug. 8 to Aug. 12 | 135° 00' to 139° 05'
> Earth/Water 1 | Aug. 12 to Aug. 16 | 139° 05' to 143° 11'
> Earth/Air 1 | Aug. 16 to Aug. 20 | 143° 11' to 147° 16'
> Earth/Metal 1 | Aug. 20 to Aug. 25 | 147° 16' to 151° 22'
> Earth/Claw 1 | Aug. 25 to Aug. 29 | 151° 22' to 155° 27'
> Earth/Earth | Aug. 29 to Sept. 2 | 155° 27' to 159° 33'
> Earth/Fire 2 | Sept. 2 to Sept. 7 | 159° 33' to 163° 38'
> Earth/Water 2 | Sept. 7 to Sept. 11 | 163° 38' to 167° 44'
> Earth/Air 2 | Sept. 11 to Sept. 15 | 167° 44' to 171° 49'
> Earth/Metal 2 | Sept. 15 to Sept. 19 | 171° 49' to 175° 55'
> Earth/Claw 2 | Sept. 19 to Sept. 24 | 175° 55' to 180° 00'

> Table 1(g). Calendar of Terrestrial Influence for the Claw Octant.
> Segment | Approximate Date | Sun Degrees from Vernal Equinox
> Claw/Earth 1 | Sept. 24 to Sept. 28 | 180° 00' to 184° 05'
> Claw/Fire 1 | Sept. 28 to Oct. 2 | 184° 05' to 188° 11'
> Claw/Water 1 | Oct. 2 to Oct. 6 | 188° 11' to 192° 16'
> Claw/Air 1 | Oct. 6 to Oct. 10 | 192° 16' to 196° 22'
> Claw/Metal 1 | Oct. 10 to Oct. 14 | 196° 22' to 200° 27'
> Claw/Claw | Oct. 14 to Oct. 19 | 200° 27' to 204° 33'
> Claw/Earth 1 | Oct. 19 to Oct. 23 | 204° 33' to 208° 38'
> Claw/Fire 2 | Oct. 23 to Oct. 27 | 208° 38' to 212° 44'
> Claw/Water 2 | Oct. 27 to Oct. 31 | 212° 44' to 216° 49'
> Claw/Air 2 | Oct. 31 to Nov. 4 | 216° 49' to 220° 55'
> Claw/Metal 2 | Nov. 4 to Nov. 8 | 220° 55' to 225° 00'

> Table 1(h). Calendar of Terrestrial Influence for the In Octant.
> Segment | Approximate Date | Sun Degrees from Vernal Equinox
> In/Claw | Nov. 8 to Nov. 15 | 225° 00' to 231° 26'
> In/Earth | Nov. 15 to Nov. 21 | 231° 26' to 237° 51'
> In/Fire | Nov. 21 to Nov. 28 | 237° 51' to 244° 17'
> In/Out | Nov. 28 to Dec. 4 | 244° 17' to 250° 43'
> In/Water | Dec. 4 to Dec. 11 | 250° 43' to 257° 09'
> In/Air | Dec. 11 to Dec. 17 | 257° 09' to 263° 34'
> In/Metal | Dec. 17 to Dec. 23 | 263° 34' to 270° 00'

The "signs" have a little to do with the actual astronomical constellations, but nothing to do with their current positions. The constellations are affected by the Earth's axial precession, which causes the vernal equinox to move backwards over the centuries, whereas the "signs" are defined by neglecting the Earth's axial precession since the end of the Age of Aries. Nowadays the vernal equinox occurs when the sun is somewhere between the constellations of Pisces and Aquarius. At the end of the Age of Aries, the vernal equinox occurred on the day when the sun was at 0° in Aries. Those were the conditions when the "remagic clock" was started and terrestrial life became subject to planet-mediated natal influences, and those are the conditions mimicked by modern celestial influences.

The Aailurosi "signs" are therefore defined in terms of how far the sun (or other astrological planet) is in degrees from the current vernal equinox, and these definitions are given in Table 2. No dates are given in Table 2 for the Sun's entry into or departure from each "sign", to avoid the false implication that the "sun sign" has some special meaning. (That is an error of Earthuman astrology.)

> Table 2. Distributions of Celestial Influence.
> "Sign" | Degrees from Vernal Equinox | Strengthens | Weakens
> "Aquarius" | 293° to 315° | Saturn | Mars
> "Pisces" | 315° to 360° | Jupiter | Mars
> "Aries" | 0° to 7° | Mars | Saturn
> "Cetus" | 7° to 20° | Neptune | Jupiter
> "Taurus" | 20° to 53° | Venus | Mercury
> "Orion" | 53° to 65° | Uranus | Moon
> "Gemini" | 65° to 85° | Mercury | Saturn
> "Cancer" | 85° to 105° | Moon | Pluto
> "Leo" | 105° to 145° | Sun | Uranus
> "Virgo" | 145° to 190° | Mercury | Neptune
> "Libra" | 190° to 210° | Venus | Jupiter
> "Scorpio" | 210° to 225° | Mars | Venus
> "Ophiuchus" | 225° to 240° | Pluto | Venus
> "Sagittarius" | 240° to 270° | Jupiter | Mercury
> "Capricorn" | 270° to 293° | Saturn | Sun

The remagic dumpers apparently fine-tuned their dump controls by using some stars and nebulae (actually, certain points on the ecliptic that are aligned with these objects) to briefly strengthen ("augment") planets. The augmentation occurs when a planet is conjoined with an object -- or rather, with the position of the object at the end of the Age of Aries. Note that a planet is always strengthened by such a conjunction, even if the planet is in a sign that weakens it. The locations of the objects of augmentation are given in Table 3, in terms of degrees from the vernal equinox.

Planetary influences vary in strength over the year. The whole complex of strengthenings and weakenings of planetary influences (whose fuller details are given in Section B.4.1) exerts its effects on personality through the six elements, not through any individual powers of the planets themselves. Table 4 shows the elemental associations of the planets. (A little more was said about the elements and magic in general in Appendix A.)

A comparison of the extents of the signs with the elemental associations (Table 4) has led the Aailurosi to jump to certain conclusions about the magical needs of the dumpers. Fire remagic seems to have had the least importance to the dumpers, because Fire planets are weakened for about 50 days more each year than they are strengthened. Water and Air are both about 25 days weaker than they are strong. Metal, whose various aspects are split among the outer planets, comes out about even. Claw planets are the most important, being strengthened for 60 more days a year than they're weakened; Earth comes next, at about 40 excess days of strength. All of which may or may not suggest that the dumpers were more interested in the "life sciences" part of qualsci, linked to Claw and Earth, than in the arms race advances that are often derived from Fire.

> Table 3. Celestial Objects of Augmentation.
> Object | Degrees from Vernal Equinox
> Pleiades cluster | 29°
> Hyades cluster | 35°
> Aldebaran | 39°
> Elnath | 52°
> Wasat | 78°
> Pollux | 83°
> Praesepe Nebula | 97°
> Asellus | 98°
> Acubens | 103°
> Regulus | 119°
> Zavijava | 146°
> Porrima | 160°
> Spica | 174°
> Zubenelgenubi | 194°
> Graffias | 212°
> Antares | 219°
> Lagoon Nebula | 240°
> Dabih | 274°
> Saturn Nebula | 285°
> Nashira | 291°

> Table 4. Relations of Planets to the Governing Elements
> Planet | Element(s) | Days per Year Planet Strengthened | Days per Year Planet Weakened
> Moon | Water | 20 days | 12 days
> Sun | Claw | 41 days | 23 days
> Mercury | Air | 66 days | 64 days
> Venus | Earth | 54 days | 30 days
> Mars | Fire | 22 days | 69 days
> Jupiter | Claw/Metal | 76 days | 33 days
> Saturn | Earth/Metal | 46 days | 27 days
> Uranus | Air/Metal | 12 days | 41 days
> Neptune | Water/Metal | 13 days | 46 days
> Pluto | Fire/Metal | 15 days | 20 days

B.3.3 Verification of the Aailurosi Theory

Like any psychological theory that has enough complexity to say anything useful about sapients, the Aailurosi theory of Earth astrology has been difficult to prove (or, for that matter, disprove). First, the birthdates, birthtimes, and birthplaces of a great many individuals were collected to support horoscope calculations. Other information about the subjects' socioeconomic status, sibling rank, pre-semiotic and pre-natal environment, ethnic heredity, and so forth was also required to test whether gender really was determined by astrological rather than other influences. (In fact, other influences do play a part in determining genders, but a much lesser part.) By and large, the data were bought or hacked from the existing Earthuman databases.

The second and more trying phase of data collection was that of obtaining personality data. The pollster's nightmare: people simply do not and cannot accurately answer verbal questions about their own aspirations, talents, attitudes, and failings, no matter how truthful they mean to be. A little more objectivity, but little enough, can be gained by polling a subject's acquaintances about what makes him tick. Best of all, and easiest for the Aailurosis' employees and helper-coteries, is to kidnap the subject and copy his mentrix in IVE. That, of course, was the preferred experimental method. Several different researchers probed each mentrix and evaluated each subject's personality according to a pre-standardized ratings scheme.

Half of the horoscope-personality database, chosen at random, was used to define genders (in terms of personality traits) and to find out what combinations of elements in a horoscope were likeliest to cause a person to be a certain gender. Thus the astrological theory was assembled based on half the database and then tested against the other half to see if it held for that control group as well. If it didn't, the researchers went back to the first half to improve the theory. The current Aailurosi theory is the product of more than a century of such retunings and retests against controls.

Supposing that Earthuman astrological theory had been valid, it probably could have been tested with much the same approach if it could have been simplified to find the dominant sign or planet (if any) in each horoscope. The usual horoscope is of such baroque intricacy that what one planet proposes, another disposes. To test conventional horoscopes, we would have had to use some objective pre-determined rules to find the people who were strongly Mars-dominated, Leo-dominated, or whatever, and then use equally objective rules to categorize those peoples' personality traits. And we'd have had to do it double-blind, with different, non-communicating teams to handle the horoscopes and the psych surveys. And then there'd have been the minor matter of accounting for other influences on personality.

Most people, no doubt, would have been useless as tests of the theory. Their conventional horoscopes would have contained so many mixed and inconsistent influences as to introduce the "Barnum effect". That can be defined as "most people believe many mutually contradictory generalities about themselves". And those inconsistent ideas are accurate because most people are the products of mutually contradictory planetary influences. But then those contradictions and complications are what the Aailurosi say their theory avoids.

B.4 The Nitty-Gritty

This may be what you've been waiting for; then again, it may inspire you with trepidation and loathing. Section B.4.1 presents the exact algorithms used by the Aailurosi to determine an individual's gender from the positions of the planets at his birth. There is also some discussion of the probability that the algorithms fail because of the magical influences exerted by ethnic heredity, location of birth, and so on. Section B.4.2 describes the six human genders in terms of their usual goals, style, attitudes, and talents.

(Keep in mind, in reading the following, that any unfamiliar astronomical terms can be found in easily-obtained astronomical texts and should be sought out there to get the best explanation. My meager talents are strained enough, believe me, explaining the rudiments of Aailurosi astrological technique.)

Let's get on to it...

B.4.1 Algorithms

The only halfway difficult part of setting up an Aailurosi horoscope is finding where each planet sits with respect to the true vernal equinox at the time of birth. This is where traditional Earthuman astrological computer software can (briefly) come in handy. The Earthuman tradition, like the Aailurosi theory, uses the true vernal equinox as the reference point for the planetary locations: one of the cases where methods were correctly passed down over millennia of secrecy, jargon and misdirected imagination.

Therefore, start by taking the desired date, time, time zone, and latitude and longitude of birth and telling them to a standard horoscope program. The result will be a horoscope whose essential data look like this example:

> > Ascendant | 2° Leo | Jupiter | 28° Leo
> > Moon | 16° Pisces | Saturn | 26° Scorpio, retrograde
> > Sun | 7° Cancer | Uranus | 1° Leo
> > Mercury | 17° Gemini | Neptune | 27° Libra, retrograde
> > Venus | 26° Gemini, retrograde | Pluto | 26° Leo
> > Mars | 13° Pisces

At this point, traditional Earthuman astrology has done its utmost -- given you the locations of the planets (in terms of position in the Earthuman signs) and their apparent direction of motion. ("Retrograde", or "R", indicates a reversal of motion, as seen from Earth. Planets may also be "Stopped".) The position of the "ascendant" (the eastern horizon) is also a standard astrological calculation. Table 5 converts the in-sign positions to the planetary positions relative to the true vernal equinox.

> > Table 5. Converting Conventional Signs to Planetary Positions
> > Conventional Sign | Conversion
> > Aries | Add 0° to the degrees in the sign
> > Taurus | Add 30° to the degrees in the sign
> > Gemini | Add 60° to the degrees in the sign
> > Cancer | Add 90° to the degrees in the sign
> > Leo | Add 120° to the degrees in the sign
> > Virgo | Add 150° to the degrees in the sign
> > Libra | Add 180° to the degrees in the sign
> > Scorpio | Add 210° to the degrees in the sign
> > Sagittarius | Add 240° to the degrees in the sign
> > Capricorn | Add 270° to the degrees in the sign
> > Aquarius | Add 300° to the degrees in the sign
> > Pisces | Add 330° to the degrees in the sign

Applying these rules to the example horoscope puts it in a usable form:

> > East horizon | 122° | Venus | 86°, R | Uranus | 121°
> > Moon | 346° | Mars | 343° | Neptune | 207°, R
> > Sun | 97° | Jupiter | 148° | Pluto | 146°
> > Mercury | 77° | Saturn | 236°, R

A somewhat more complete version of the example Aailurosi horoscope is given below, where the pertinent angles between planets are noted. "Conjunct" means planets are seen in the same position; "sextile" means a 60° angle between planets; "square", a 90° angle; "trine", a 120° angle; and "opposed", a 180° angle; all of these relationships are allowed a few degrees of play; the angles need not be exact. Refer to Tables 1, 2 and 3 to see how the terrestrial segment, Aailurosi "signs", strengthenings and weakenings, and conjunctions with objects of augmentation were determined.

> > Terrestrial: Fire octant, Air segment: from Table 1(e) and the Sun
> > East horizon: | "Leo" | 122°
> > Moon: | "Pisces" | 346°, conjunct Mars, square Mercury
> > Sun: | "Cancer" | 97°, conjunct the Praesepe nebula
> > Mercury: | "Gemini" | 77°, square Moon, strengthened
> > Venus: | "Cancer" | 86° retrograde, trine Neptune
> > Mars: | "Pisces" | 343°, conjunct Moon, weakened
> > Jupiter: | "Virgo" | 148°, square Saturn, conjunct Pluto
> > Saturn: | "Ophiuchus" | 236° retrograde, square Jupiter and Pluto
> > Uranus: | "Leo" | 121°, weakened
> > Neptune: | "Libra" | 207° retrograde, trine Venus
> > Pluto: | "Virgo" | 146°, conjunct Jupiter, square Saturn, conjunct the star Zavijava

Now the real fun starts. The Aailurosi have derived slightly complex algorithms that, though semi-quantitative in nature, predict with reasonable accuracy the essentially qualitative effects of remagic on Earthuman gender. The example that has been employed so far will be used to step through the algorithms, and when that is done the gender determination will seem (relatively) simple.

The first algorithm is that for calculating the planetary influences, which are used to find the elemental influences.

Step 1: Start each planet with a "score" of zero. Strengths will be added to each score, and weaknesses subtracted, throughout the rest of the procedure.

Step 2: Planets are weaker when in retrograde or stopped motion. Subtract 1 from the score of each planet that is not in forward apparent motion.

> Example: Venus, Saturn, and Neptune are retrograde. Subtract 1 from each.
> Planet scores in the example, so far: Venus=-1, Saturn=-1, Neptune=-1, all others zero.

Step 3: Planets are stronger in their effects just after rising over the horizon and just after their peak ("culmination", in astronomy). There is no corresponding weakening for planets lying below the horizon. Find the planets that are within 30° above the horizon, and within 30° past culmination, and add 2 to their scores.

> Example: the horizon is at 122°. Planets that are within 30° above the horizon lie between 92° (122° - 30°) and 122°. These are the Sun (97°) and Uranus (121°); add 2 points each to their scores. The point of culmination is 90° back from the horizon, at 32° (122° - 90°). Planets that are within 30° past culmination would lie between the locations of 2° (32° - 30°) and 32°. The example contains no planets in this arc.
> (If any subtraction gives an answer with zero or negative degrees, remember that 0° is at the same location as 360° and add 360° to the zero or negative number to put the location in a usable form. Thus, if the horizon is at 15°, the planets within 30° above the horizon are between 345° and 360°, and between 0° and 15°.)
> Planet scores in the example, so far: Sun=2, Venus=-1, Saturn=-1, Uranus=2, Neptune=-1, all others zero.

Step 4: Planets in conjunction with objects of augmentation are stronger. Add 1 point to the score of any planet which is located in the same degree as one of the objects in Table 3.

> Example: the Sun is conjunct with the Praesepe Nebula (97°) and Pluto with the star Zavijava (146°). Add 1 point each to their scores.
> Planet scores in the example, so far: Sun=3, Venus=-1, Saturn=-1, Uranus=2, Neptune=-1, Pluto=1, all others zero.

Step 5: Planets in various significant relationships to each other are strengthened or weakened accordingly: the relationships include conjunction, opposition, grand trine, and grand square. Planets are conjunct to each other when they are located within 3° of each other; add 1 point to the score of each such planet. Planets are opposed when they are between 177° and 183° from each other, in other words when they are within 3° of being on opposite sides of the Earth; subtract 1 point from the score of each such planet. "Trine" means that planets are within 3° of being 120° from each other (117° to 123° separation); however, a simple trine has no known effect. A grand trine, where three planets form an equilateral triangle, each within 3° of being 120° from the next planet, adds 1 to the score of each planet. Similarly, a "square" means that two planets are 87° to 93° apart, but doesn't change the score. A grand square, where four planets are each within 3° of being 90° from the next, subtracts 1 from the score of each planet. Grand squares and grand trines are rather rare.
There are some subtleties to watch out for in scoring angular relationships. Where, for example, three planets are all mutually conjunct, each planet has two different conjunctions and so has 2 points added. Where two planets are conjunct, and both are opposed to a third, the conjunct planets end up with no net change in score (+1 for a conjunction, -1 for an opposition) and the single opposed planet loses 2 points. Where two planets are conjunct, and both are part of a grand array (grand trine or square), each of the conjunct planets will add 1 point. The other planets in the grand array will each add 2 points because there are, in effect, two different versions of the grand array. Finally, when the "diagonally opposite" planets in a grand square are in opposition to each other each of them loses 1 point for the square as well as 1 point for the opposition. Other such multiple combinations are possible, of course, but the cases above should clarify the rules to apply.

> Example: there are no oppositions or grand arrays in the example. The Moon (346°) and Mars (343°) are conjunct, and so are Jupiter (148°) and Pluto (146°). Add 1 to the score of each of these planets.
> Planet scores in the example, so far: Moon=1, Sun=3, Mercury=0, Venus=-1, Mars=1, Jupiter=1, Saturn=-1, Uranus=2, Neptune=-1, Pluto=2.

Step 6: Any planet that is in a "sign" that strengthens it (Table 2) should have 1 added to its score; any planet in a weakening "sign" should have 1 subtracted from its score.

> Example: Mercury is strengthened, being in "Gemini"; add 1 to its score. Mars and Uranus are weakened, being in "Pisces" and "Leo"; subtract 1 from each score.
> Planet scores in the example, so far: Moon=1, Sun=3, Mercury=1, Venus=-1, Mars=0, Jupiter=1, Saturn=-1, Uranus=1, Neptune=-1, Pluto=2.

Step 7: The strengthening and weakening effects of the "signs" can channel more strength into, or out of, a planet than has been accounted for in Step 6. A planet that is in a strengthening "sign" may also be a "planetary strong significator", if the other planets are in the proper "signs" to lend it strength. Similarly, a planet in a weakening "sign" may under some circumstances be a "planetary weak significator".
Each planet's "sign" has a planet that it strengthens (Table 2); that second planet, in turn, is in some "sign" that may strengthen yet another planet; that third planet can in the same way be traced to a fourth, and so on. If all the planets trace back to one planet (which to end the sequence must be in a "sign" that strengthens it), 2 points are added to that planet's score, and it is the sole planetary strong significator. If there are two and only two planets at the ends of the traces, each of them (co-significators) has 1 point added. Often a trace loops back on itself and has no end, and there is no significator. Precisely the same procedure is followed with the weakening "signs" (Table 2) to find planetary weak significators, if there are any.

> Example: the Sun is in "Cancer", a "sign" that strengthens the Moon; the Moon, in turn, is in "Pisces" and strengthens Jupiter; Jupiter in "Virgo" strengthens Mercury; Mercury is in one of its own strengthening "signs", "Gemini", and the trace ends with it. The Sun, the Moon, and Jupiter, as can be seen, are part of the same trace. Venus in "Cancer" traces to the Moon, Mars in "Pisces" to Jupiter, Uranus ("Leo") to the Sun, and Neptune ("Libra") to Venus, all of which trace to Mercury. Saturn ("Ophiuchus") follows a different route, tracing to Pluto ("Virgo") and so to Mercury. Therefore, Mercury is the sole planetary strong significator, and 2 is added to its score.
> The weakening traces must also be considered. The example might contain at most two planetary weak significators because Mars and Uranus are both in "signs" that weaken them. However, the weakening traces tell a different story. The Sun (in "Cancer") weakens Pluto ("Virgo") weakens Neptune ("Libra") weakens Jupiter ("Virgo") weakens Neptune, and we see that a loop (between Jupiter and Neptune) is present. The presence of even one loop in any trace means there can be no significator; in this case, no planetary weak significator, so that no scores need be decreased.
> Planet scores in the example, so far: Moon=1, Sun=3, Mercury=3, Venus=-1, Mars=0, Jupiter=1, Saturn=-1, Uranus=1, Neptune=-1, Pluto=2.

Step 8: If Mercury is within 6° of the Sun, it is considered "combust". The score of Mercury is zeroed, and 1 point is added to the Sun's score.

> Example: Mercury (77°) is 20° from the Sun (97°). It is not combust, and no scores are changed.
> Final planet scores in the example: Moon=1, Sun=3, Mercury=3, Venus=-1, Mars=0, Jupiter=1, Saturn=-1, Uranus=1, Neptune=-1, Pluto=2.

Step 9: Convert the planetary scores into element scores, using the following rules (which are derived from Table 4).

> > Air = | Mercury + Uranus
> > Fire = | Mars + Pluto
> > Water = | Moon + Neptune
> > Claw = | Sun + Jupiter
> > Earth = | Venus + Saturn
> > Metal = | Highest + 2nd-highest of the outer-planet scores

> Example: Air = 3 (Mercury) + 1 (Uranus) = 4. Fire = 0 (Mars) + 2 (Pluto) = 2. Water = 1 (Moon) + -1 (Neptune) = 0. Claw = 3 (Sun) + 1 (Jupiter) = 4. Earth = -1 (Venus) + -1 (Saturn) = -2. Of the outer planets (Jupiter, Saturn, Uranus, Neptune, and Pluto), Pluto has the highest score (2) and Jupiter the 2nd-highest (1). Therefore, Metal = 2 + 1 = 3.
> Element scores in the example, so far: Air=4, Fire=2, Water=0, Claw=4, Earth=-2, Metal=3.

Step 10: Metal must undergo one further planetary adjustment. This element can be strengthened when the outer planets cluster. If three or four of the outer planets are within a 30° arc, add 1 to the Metal score. If all five of the outer planets are within a 30° arc, add 2 to Metal.

> Example: Three of the outer planets -- Jupiter (148°), Uranus (121°), and Pluto (146°) -- are within an arc of 27°. Add 1 to Metal.
> Element scores in the example, so far: Air=4, Fire=2, Water=0, Claw=4, Earth=-2, Metal=4.

Step 11: To obtain the final element scores, add 1 point to each of the elements represented in the terrestrial segment. If both elements are the same (e.g., for Water/Water), add 2 to the element. Motion influences, In and Out, cause no changes in element scores. For example, the segment Out/Earth would add 1 to Earth, with no other score change.

> Example: the terrestrial segment is Fire/Air. Add 1 to Fire and 1 to Air.
> Final element scores in the example: Air=5, Fire=3, Water=0, Claw=4, Earth=-2, Metal=4.

With the 11-step elemental scoring algorithm completed, it is possible (after taking a deep relaxing breath) to launch into determining the gender. An individual can be categorized into his or her gender in one of four ways: by "nature", "nature and hyper", "completion", or "collection". These four methods will become more clear as the gender algorithm is described, below. Each method has a different probability of giving the correct gender determination; but if the gender is correctly determined, it will affect an individual in the same way no matter which method was used.

Step 1: Test the "nature" method to see if it will work. This method compares the elemental scores with certain criteria that describe each gender:

> > Saeviens: | Fire > 1 and Air < 1. (The symbol ">" means "is greater than", and "<" means "is less than". The element Fire is said to "determine" the Saeviens gender because Fire is the element that must be present in excess.
> > Sariens: | Earth > 1 and Metal < 1. (Determinant is Earth.)
> > Saliens: | Air > 1, Earth < 1, and Water < 1. (Determinant is Air.)
> > Capiens: | Metal > 1, Claw < 1, and Water < 1. (Determinant is Metal.)
> > Sanciens: | Water > 1, Fire < 1, Earth < 1, and Air < 1. (Determinant is Water.)
> > Sagiens: | Claw > 1 and Metal < 1. If Fire > 0, then Water > 0 also; and if Air > 0, then Earth > 0 also; these conditions achieve balance between the elements. (Determinant is Claw.)

Note that certain double and triple genders are possible under this scheme (though they occur rarely), and there are criteria for these as well:

> > Saeviens/Sariens: | meets Saeviens and Sariens criteria, plus Fire > Earth.
> > Sariens/Saeviens: | meets Saeviens and Sariens, plus Earth > Fire or Earth = Fire.
> > Saeviens/Capiens: | meets Saeviens and Capiens, plus Fire > Metal or Fire = Metal.
> > Capiens/Saeviens: | meets Saeviens and Capiens, plus Metal > Fire.
> > Saeviens/Sagiens: | meets Saeviens and Sagiens, plus Fire > Claw or Fire = Claw.
> > Sagiens/Saeviens: | meets Saeviens and Sagiens, plus Claw > Fire.
> > Sariens/Sagiens: | meets Sariens and Sagiens, plus Earth > Claw or Earth = Claw.
> > Sagiens/Sariens: | meets Sariens and Sagiens, plus Claw > Earth.
> > Saliens/Capiens: | meets Saliens and Capiens, plus Air > Metal.
> > Capiens/Saliens: | meets Saliens and Capiens, plus Metal > Air or Metal = Air.
> > Sariens/Saeviens/Sagiens: | meets Sariens, Saeviens, and Sagiens, plus Earth > Fire or Earth = Fire, and Fire > Claw or Fire = Claw.
> > Sariens/Sagiens/Saeviens: | meets Sariens, Saeviens, and Sagiens, plus Earth > Claw or Earth = Claw, and Claw > Fire.
> > Sagiens/Sariens/Saeviens: | meets Sariens, Saeviens, and Sagiens, plus Claw > Earth, and Earth > Fire or Earth = Fire.
> > Sagiens/Saeviens/Sariens: | meets Sariens, Saeviens, and Sagiens, plus Claw > Fire, and Fire > Earth.
> > Saeviens/Sagiens/Sariens: | meets Sariens, Saeviens, and Sagiens, plus Fire > Claw or Fire = Claw, and Claw > Earth.
> > Saeviens/Sariens/Sagiens: | meets Sariens, Saeviens, and Sagiens, plus Fire > Earth, and Earth > Claw or Earth = Claw.

> Example: The final element scores in the example were Air=5, Fire=3, Water=0, Claw=4, Earth=-2, and Metal=4. Because Metal >1, the exemplar cannot be Sariens or Sagiens (and Sagiens is also impossible because the elements are not balanced). Because Water < 1, Sanciens is ruled out; Air >1, so Saeviens is out; and Claw >1, so Capiens is out. However, Air >1, Earth < 1, and Water < 1, so the exemplar is a Saliens by nature.

Step 2: When a gender has been found by nature (Step 1 succeeds), a further elaboration is possible. The individual may be "hyper"gender, if the defining element of the gender is greater than 3. For Saeviens, the defining element is Fire; for Sariens, Earth; Saliens, Air; Capiens, Metal; Sanciens, Water; and Sagiens, Claw. Joint genders can be hypergenders, in all the possible combinations.

> Example: the Saliens exemplar had Air > 3, so she is in fact a HyperSaliens.

Step 3: Should the "nature" method (Step 1) give no answer for gender, the method of "completion" is next attempted. The Aailurosi have found that when an Earthuman is only one point low of belonging to a gender, something in the ambient magic of location or parentage will often add the extra point that makes that gender possible. Therefore, the "completion" method adds 1 point to each element score in turn -- only one element at a time can have 1 added -- and compares the resulting scores to the Step 1 gender criteria.
It will be seen that, by definition, completion cannot produce hyper or joint genders. However, it is possible for completion to suggest more than one alternative for gender. If that happens, the Aailurosi consider the likeliest "completing" sources of magic and remagic to find out which gender is likelier to win out: Capiens is likelier than Sariens, which is followed by Sanciens, Sagiens, Saeviens, and (least likely) Saliens.

> Example: now take a new example with the scores of Air=1, Fire=3, Water=0, Claw=3, Earth=-2, and Metal=4. Adding 1 to Air makes the exemplar a saliens, but adding 1 to any of the other elements has no effect. This new exemplar is therefore a saliens by completion.
> For another, trickier example, consider someone with scores of Air=1, Fire=-1, Water=0, Claw=3, Earth=0, and Metal=-1. The only element with a score higher than 1 is Claw, but Sagiens is impossible because Air > 0 even though Earth = 0. (Fire and Water are in balance as needed for Sagiens, though.) Adding 1 to Fire, Water, Claw, or Metal makes no difference. Adding 1 to Air is consistent with Saliens, but adding 1 to Earth gives a Sagiens outcome. Sagiens is a likelier completion than Saliens, so this new exemplar is sagiens by completion.

Step 4: When neither a natural or completed gender can be found, the brute-force method of "collection" is used to settle the question. The scores of the "light" elements (Air, Fire, and Claw) are added together to give a light score, and the scores of Water, Earth, and Metal are similarly added to give a "heavy" score. If the terrestrial segment contains Motion influences, 1 is added to the light score for Out and 1 is subtracted from the light score for In. Then the light and heavy scores are compared.

If Heavy >Light or Heavy = Light, then the following rules apply:

> > Capiens: | Metal > Earth, and Metal > Water or Metal = Water.
> > Sanciens: | Water > Earth, and Water > Metal.
> > Sariens: | all other Heavy cases.

If Light >Heavy, a different set of rules applies:

> > Saliens: | Air > Fire, and Air > Claw or Air = Claw.
> > Sagiens: | Claw > Fire, and Claw > Air.
> > Saeviens: | all other Light cases.

> Example: consider a new example, someone whose scores are Air=3, Fire=-1, Water=1, Claw=3, Earth=0, and Metal=2, and whose terrestrial segment is In/Out. Clearly there is no natural gender (or hypergender). Examination also shows that completion doesn't help. We are therefore forced back upon the method of collection, and begin by finding the Light and Heavy scores.
> Light = 3 (Air) + -1 (Fire) + 3 (Claw) + -1 (In) + 1 (Out) = 5
> Heavy = 1 (Water) + 0 (Earth) + 2 (Metal) = 3

> Using the Light criteria, we find that Air = Claw but it isn't true that Air > Fire, so this exemplar is saeviens by collection.

B.4.2 Interpretation of Genders

Finally (I hope the accumulating weight of suspense hasn't given anyone a hernia) it's the right time to talk about exactly what the genders mean and how they affect people. I will do so forthwith, using some slight exaggeration to point the differences between the genders.

Homo Saeviens (Fire): man the raging. They live for exultation, passion, challenges, and the perpetual increase of their abilities. Saeviens pursue whatever their passion may be for its own sake, not in order to out-compete others or to hold on to it forever. Nietzsche thought that all men are possessed of a will to power; he didn't realize that described only saeviens like himself.

Homo Sariens (Earth): weeding or hoeing man. This is man the laborer and sustainer, but especially the homesteader, owner, and protector of his territory. Sariens do not generally see work as good of itself; they want the reliable, lasting ownership by which work is often rewarded. They live for having sure, solid, lasting relationships with the world around them -- people, property, knowledge.

Homo Saliens (Air): springing man. Saliens makes leaps of intuition, jumps to conclusions, goes by fits and starts, and falls headlong in love. Saliens disagree with Nietzsche. Homo saliens has only the will to play, preferably with rather beautiful speculations, and to remain in constant intellectual motion. Often their sense of humor is more apparent than their moral sense because they see things sideways.

Homo Capiens (Metal): man the seizer. They see life in terms of whom (or what) they can trick or charm or outwit or persuade or teach -- in short, whom they can compete with successfully -- and how cleverly, coolly, and artistically they can do it. They live to win, in whatever ways small or large. They emulate the people whom they admire, or whom they compete with, making it difficult to tell capiens from other genders by their camouflaged outward demeanor.

Homo Sanciens (Water): man the sanctifier. The sanciens' lives center on awe and brotherly love. They seldom really believe in any facet of the world that seems inconsistent with Oneness. They live for being in kindly, benevolent contact with as many people (and things) as possible. Trust is their watchword. Sanciens don't have second thoughts about helping other people.

Homo Sagiens (Claw): keenly perceiving man. Sagiens live for their awareness of what goes on around them. They may not be ratiocinating, desiring, or approving, but they certainly are paying attention and noticing the details (which are the location of God or the Devil, depending on whom you're quoting). Sagiens seldom have goals or ambitions, being always halfway pleasured by where they already are.

Likeliest pleasant traits:

> Saeviens: Courageous; generous; dedicated; enthusiastic; charismatic.
> Sariens: Loyal; enduring; prudent; patient; meticulous.
> Saliens: Curious; whimsical; objective; speculative; analytical.
> Capiens: Industrious; ingenious; insightful; critical thinker; negotiator.
> Sanciens: Helpful; hopeful; sympathetic; sensitive; visionary.
> Sagiens: Appreciative; fair-minded; tolerant; philosophical; adaptable.

Likeliest unpleasant traits:

> Saeviens: Boastful; rash; intemperate; can't take no for an answer.
> Sariens: Timid of change; possessive; inert; stolid; obstinate.
> Saliens: Fickle; unfocused; impatient; entranced by abstractions.
> Capiens: Envious; snobbish; vindictive; manipulative; overcontrolling.
> Sanciens: Utopian; bliss-ninny; gullible; dogmatic; spiritual perfectionist.
> Sagiens: Emotionally uninvolved; smug; unfastidious; lazy.

What you can usually count on from them:

> Saeviens: Standing up for themselves.
> Sariens: Holding their own.
> Saliens: Thinking for themselves.
> Capiens: Looking out for themselves.
> Sanciens: Forgetting their selves.
> Sagiens: Enjoying themselves.

Likeliest interests:

> Saeviens: The designing arts, including architecture; magic, medicine, biology, and other partly intuitive sciences; life-endangering work and recreation; thrills, cheap or costly; exploration; hard-to-master hobbies and arts.
> Sariens: Essentially anything, if there's an end result that can be held onto. Real property, knowledge, love, children, and bureaucracy are the hardest "possessions" to lose, so sariens is likely to aim at acquiring these.
> Saliens: Writing, reading, drawing, and other solitary arts; abstract sciences; hobbies that give interesting results even during the learning curve; travel; gadgetry and computer programming.
> Capiens: Essentially anything active, because almost every activity can be seen as competitive. In particular, the performing arts, including teaching, prostitution, and sports, and the hierarchical arts, such as politics, finance, law, administration, and parenthood.
> Sanciens: Social work; teaching, preaching, and guruing (in any medium); parenthood; meditation, contemplation, and other spiritual exercises. Sanciens are often unhappy employees, reconciled to a job only if it lets them reach other people.
> Sagiens: Essentially anything that's receptive, allowing him to be an audience. Gardening, and also wild nature; raising animals and children; sports or arts like juggling that require an unusual level of kinesthetic attention; culinary, perfumery, and other sensory work; philosophy; therapy and counseling. A sagiens may hold almost any sort of job, though not usually hazardous or abstract ones, and take its indignities in his stride.

In Earthuman society, sariens or capiens hold a majority of the positions that control the resources or set the rules of behavior. But the "role models" (there's an icky phrase) are apt to be saeviens, the minority of them who work well enough with other people to become famous. Their passionate drive makes them simpler and more glamorous figures than celebrities of other genders. Saliens, unless they have polymathic genius, go off in too many directions to make for success. Sanciens have a similar drawback: they feel too many obligations to too many other people. And sagiens don't see much difference between success and failure; both conditions have comforts and discomforts, just different ones.

Observed at a cocktail party:

Saeviens has his listeners spellbound (approximately) as he tells his adventures and talks about his lifework. Mr. Sariens (the host) is carefully listening and courteously encouraging Saeviens to continue. Saliens offers an occasional tangential remark, in between glancing at the door to see who's coming and going, and eavesdropping on two other nearby conversations. Dr. Capiens keeps up a dialogue, correcting Saeviens here and there (usually charmingly) and weaving in many witty anecdotes of his own. Rev. Sanciens isn't even at the party -- he prefers less artificial forms of sociality and turned down the invitation. Sagiens isn't in the conversation because she wasn't invited to the party; she's carrying the cocktail tray; she signed on as a waiter to enjoy the ambiance.

Attitude to sex and love:

> Saeviens: Romantic and intense. Some saeviens go in for mad passionate flings, and some go in for pure celibacy, but more often than not a saeviens doesn't start an affair unless he or she feels deeply attracted at the time. When saeviens get jealous, expect a solar flare.
> Sariens: Nothing happens until sariens is sure it's going to last. Then sariens puts his or her whole heart and will into it and won't give up till way past the natural break-up point. Unforgiving cold jealousy is a known sariens trait.
> Saliens: Affectionate, but sex is only almost as much fun as intellectual play. Keep a saliens' mind intrigued, and you might have him or her for life. Otherwise, curiosity gets the better of fidelity, or mental fun comes to take up more time than keeping the relationship warm. Expect some fantasizing from a saliens.
> Capiens: Often see sex in terms of accomplishment. As for love, capiens love where they can be proud of it. They tend to "marry upward" (by their own standards), seeking people who have some of what they themselves lack: maybe social status, maybe moral character, good looks, brains, whatever the individual capiens happens to prize.
> Sanciens: Friendly, genuinely uplifting, and often demandingly idealistic. It's unflatteringly easy to break off a relationship with a sanciens because they forgive and forgive.
> Sagiens: Sensual, steady, supportive, and polygamous without apology.

Attitude to death:

> Saeviens: Don't go gently into that good night; they have too much still to do.
> Sariens: Are deeply alarmed by the idea of losing everything.
> Saliens: Ponder it curiously till their mind jumps to the next topic.
> Capiens: Don't think about it any more than they have to; it's a no-win game.
> Sanciens: Hope for and believe in the best outcome for everyone.
> Sagiens: Take it for granted as an extra reason to notice life while it lasts.

Heaven is... where the firemen are saeviens, the lawyers are sanciens, the philosophers are sagiens, sariens do the maintenance, capiens write the jokes, and the children are saliens.

Hell is... where the lawyers are sariens, the children are capiens, the firemen are sagiens, the philosophers are saeviens, saliens do the maintenance, and sanciens write the jokes.

B.5 Applications

The Aailurosi astrological theory can be used (with all the usual caveats) for a variety of types of predictions. The first kind of prediction, for which there are known error factors (Section B.5.1), is that of individual personality. Very little can be said about interactions between individuals; generally human relationships depend on many factors besides gender.

Often an individual's birth date and place are known, but the time isn't. It is possible, as shown in Section B.5.2, to calculate how the predicted gender changes with time over the course of the day of birth. This gives some idea of what the most probable genders were during that day. When someone's birth date, time, and place are all known, the daily gender schedule for any given day gives a clue to how much "in character" the person will be at various times during the day. ("Out of character" intervals have a greater chance of leading to "out of character" decisions that one has to live with afterwards.)

Finally, the Aailurosi theory can calculate the statistical aggregate distribution of genders in a population (Section B.5.3). The distribution changes over years and decades, and may in part account for political and cultural trends in societies; however, the distribution is about the same everywhere on the planet. Needless to say, the gender distribution is not what it would be in the absence of remagic.

B.5.1 Individual Personality

The gender algorithm (Section B.4.1) is comprised of four different methods of categorization. As was mentioned in that section, the four methods -- "nature", "nature and hyper", "completion", and "collection" -- are not all equally likely to correctly predict an Earthuman's gender. Some horoscopes permit more interference from non-astrological influences than do others, and that interference leads to error. Table 6 gives the error probabilities for the four methods. Although it's known that, for any given method, the error probabilities vary depending on which gender is predicted, at this time there are no conclusive figures for those detailed probability distribution matrices. Therefore, the values in Table 6 are the measured averages over all genders for each method.

Single genders were described at some length in Section B.4.2. You'll recall that certain joint genders can also exist and make application of the gender theory more confusing. Multi-gendered people have plural world-views, one being supplied by each gender. Some of them have the psychological resilience to maintain all the views (genders) at the same time; some suppress one of them; some oscillate between them over a lifetime, or a period of years. Many suddenly switch from one gender to another during or after crises, as if some part of their minds had decided "Plan A got me into this mess, time to try Plan B."

Table 6. Average Error Probabilities of Gender Methods
Method | Probability of Error
By nature | 1 in 17
By nature, and hyper | 1 in 29
By completion | 1 in 13
By collection | 1 in 5

Lawrence of Arabia, a saeviens/sagiens, was a prime example of such a metamorphosis. Before he was raped and flogged at Deraa, he was a classic saeviens, an energetic, charismatic leader with a passionate vision of Arab unification. After the rape, he passed for several years through a gender transition so definite, and so shattering to his recognition of his self, that he considered suicide. In later years, he led a remarkably sagiens life, enjoying the supposedly dull life of an RAF aircraft mechanic, requiring next to nothing in the way of saeviens passion or challenge. No one could have mistaken him for that sad cliche, "a broken man", but beyond a doubt he was much changed.

Even a correctly estimated single gender leaves a great many openings for variety of tastes, moral inclinations, and so forth. Gender tells you what makes someone tick, but it sure doesn't show you what the clock looks like or how well it works. Just like any traditional astrologer, I can give you lists of character traits and quirks for each gender, and I have done so or maybe overdone so (Section B.4.2), but like any other astrologer I will also caution you against applying them too literally to the people you think you know. Cautionary statements are my responsibility, such as it is.

Now I'm also going to admonish you, extremely sternly, not to rank any gender as better than another. If my gender summaries left you thinking of some genders as innately morally superior to others, that's my bias (or yours), not part of the theory. Morality mostly has to do with how you deal with other people who don't let you get your own way. You can punish them for obstructing you; reward them for helping; reason with them; trick them, or go around them; turn the other cheek; or simply shrug and walk away to find a better situation. Lining the alternatives up in a set of six must mean each is typical of one gender, right? Wrong. Any gender is capable of any or all of the above, and more, because gender pertains only to what someone wants, not how he gets it from others.

The Aailurosi talk of well-natured gender and ill-natured gender, meaning that a member of any gender can like folks at large, or dislike them, or in between. A well-natured capiens doesn't try to manipulate and score off other people, he tries to win them over with courtesy and honesty (not holier-than-thou priggery, which would be mere one-upsmanship). An ill-natured sanciens is purely unwilling to take anyone seriously (including himself) unless they're exhibiting bliss and peace; this is the heartless fellow who walks up to you when you're visibly deeply unhappy and benevolently tells you "Smile, it can't be that bad." Or who helps you with a New Age pamphlet explaining that misery is an illusion and an insult to the spirit of life.

As for Earthuman interrelationships, whether they be love or friendship or enmity or business, the Aailurosi theory simply doesn't know enough about people to serve as the basis for much of an opinion. Many of the traits that make for success or failure between two (or more) people are not determined astrologically: self-tolerance, moral stamina, dogma, tastes, sexual and other eccentricities, talents, and health, for example.

A very general and very iffy rule is that someone who gets along well with himself will, more often than not, prefer people who are of his gender or of genders that could co-exist with his in a joint gender. Thus, a saeviens who tolerates himself will lean towards other saeviens, as well as sariens, capiens, and sagiens. (Other possible mixes are described in Step 1 of the gender algorithm, Section B.4.1.) Someone who doesn't get along with himself will predominantly shun his own gender and the possible joint genders, and prefer to associate with the others. Self-tolerance is, of course, derived from early experience (including pre-natal), self-knowledge, and choice, not from gender.

B.5.2 Daily Gender Schedules

When you have computer software (or an idiot savant) that (or who) can rapidly calculate Aailurosi horoscopes, it becomes practical to calculate how the predicted gender changes over the course of a day. Table 7 gives an example of an Aailurosi daily gender schedule.

Note how often, and how irregularly, the predicted gender varies during the day. The genders are not equally represented, Saliens is altogether missing, and there are few times at which any gender "by nature" is predicted. This is a rather typical day, although there are also, fairly commonly, days in which only one gender is represented and it's the "natural" gender for most of the day.

Table 7 is based on calculations that were made every 4 minutes. This temporal resolution was chosen because the eastern horizon moves almost exactly 1° every 4 minutes. Because the Aailurosi method only compares planetary and horizon angles to within 1° precision, there would be little point in calculating horoscopes more frequently than once per degree (once per 4 minutes). Besides, the uses to which daily gender schedules are put (unknown birth times and daily assessments) don't require any more precision.

Table 7. Sample Daily Gender Schedule (July 5, 1997)
Interval (Local Time) | Gender
12:00 AM - 12:12 AM | Saeviens (natural)
12:12 AM - 12:52 AM | Sagiens (collected)
12:52 AM - 02:00 AM | Capiens (collected)
02:00 AM - 02:28 AM | Sanciens (completed)
02:28 AM - 02:56 AM | Sagiens (collected)
02:56 AM - 05:28 AM | Capiens (collected)
05:28 AM - 06:00 AM | Sagiens (collected)
06:00 AM - 07:48 AM | Capiens (collected)
07:48 AM - 08:40 AM | Sariens (collected)
08:40 AM - 09:00 AM | Sanciens (completed)
09:00 AM - 10:20 AM | Sariens (collected)
10:20 AM - 11:44 AM | Capiens (collected)
11:44 AM - 12:56 PM | Sagiens (collected)
12:56 PM - 03:36 PM | Saeviens (natural)
03:36 PM - 04:08 PM | Sagiens (collected)
04:08 PM - 06:04 PM | Sariens (collected)
06:04 PM - 08:08 PM | Saeviens (natural)
08:08 PM - 08:28 PM | Sagiens (collected)
08:28 PM - 10:08 PM | Saeviens (natural)
10:08 PM - 10:16 PM | Capiens (collected)
10:16 PM - 11:08 PM | Sagiens (collected)
11:08 PM - end of day | Saeviens (natural)

B.5.2.1 Unknown Birth Time

When an individual's exact birth time is not known, but the birth date and place are, a daily schedule can give some clues as to the likeliest gender. Naturally, this approach is more useful on a day where the gender hardly varies all day than on one like that shown in Table 7. But even that can yield some (pretty guessy) service.

Suppose we knew that the birth rate was constant throughout the day with no more births in one hour than another. Then Saeviens (natural) would be the likeliest single gender, because it takes up more than seven hours of the day. On the other hand, if more people are born in the few hours after dawn than at other times (as they are), and dawn is at 5:30 AM local time, that lowers the chances of Saeviens.

Or suppose we knew the local clock time of birth but didn't know whether Daylight Savings Time was in use -- this being a kludge that hasn't been applied in the same way in every location and period of Earthuman history. Checking the genders one hour before or after in the daily schedule might give some insight.

B.5.2.2 Daily Assessment

"Daily assessment" is the closest that the Aailurosi ever get to horary astrology, that is, predicting what will happen to you each day. To make a daily assessment, you need to have all of your birth data, including the time and place. Assemble your horoscope (the final element scores are needed, not just the final gender determination) and make a daily gender schedule for the day (and place) in question.

Consider the following example of a daily assessment procedure. Table 8 shows (in the first column) the final element scores from the horoscope of someone who is sariens by completion. (When daily assessments are performed for individuals of "by completion" genders, the pre-completion scores are used. The "by nature" and "by collection" methods don't modify the scores, so the question doesn't arise.)

Table 8. Sample Horoscope Manipulations for Daily Assessment
Uncompleted Final Scores | Gender after adding 1 point | Gender after subtracting 1
Air = 1 | no change | no change
Fire = 0 | Sagiens (natural) | no change
Water = 1 | no change | Sagiens (natural)
Claw = 2 | no change | no change
Earth = 1 | Sariens (natural) | Sagiens (collected)
Metal = 0 | Sariens (collected) | no change

Table 8 also shows, in the center column, what the gender would have been if each element score had been greater by 1 (one element at a time). The exemplar, as it happens, is "sensitive" to small elemental effect increases; he is impelled from sariens towards sagiens by increases in Fire.

Note that the effect of Fire does not simply make him saeviens, even though Saeviens is the "Fire-determined" gender (the "determining element" is the one that must be above a minimum). However, because Saeviens has the determining element of Fire, and because Fire impels the exemplar to sagiens, intervals in the daily schedule when the gender is Saeviens "by nature" will impel the exemplar in a "sagient" direction. (The effect would be weak enough to ignore if the predicted gender was Saeviens "by completion" or "by collection".)

On a day and in a place when the gender schedule was as in Table 7, the exemplar would do well to beware, during much of the evening, of making high-impact, long-term decisions. "Out-of-character" decisions can on occasion be most efficacious; but, as with mutations, most of them are deleterious. In this case, for example, a normally prudent, faithful married sariens might, during a social evening between 8:28 PM and 10:08 PM, give way to a sagiens polygamous urge, without having the habits that a full-time sagiens has learned to protect himself or herself...

In its last column, Table 8 shows the effect on predicted gender of decreasing each element score by 1 (one element at a time). Such decreases rarely if ever result from daily astrological influence; having a spell cast on you is the only way to lose a point of natal element score. The last column of Table 8 is included to show a way of evaluating your psychological vulnerability to spells, not that any Earthuman is likely to run into such problems while on Earth. Barring a run-in with AREPO.

B.5.3 Population Statistics

The same computer software that produces daily gender schedules can also generate statistics showing what percentage of the population at large belongs to each gender. Such statistics require considerable computation, but nothing a personal computer can't handle -- over several overnight shifts, that is.

The procedure is this. First, find birthrate statistics showing how the birthrate varies over the course of an average day, by hour (local clock time), how it varies over the course of an average week, by weekday, and how it varies over the course of an average year, by month or week. Second, break down the birthrate data to find the fraction of annual births that occur during each 4-minute period of a year. Third, find the predicted gender for each 4-minute period of a chosen year, and combine this yearly gender schedule with the 4-minute birthrate fractions. This gives the gender distribution of the births in a chosen year. Fourth, find population age statistics for some point in time, and convert those to show what fraction of the population were born in which years. Fifth, generate one such annual gender distribution for each year-of-birth represented in the population. Finally, combine all the annual gender distributions with the population's birthyear fractions, and this gives the gender distribution of the population at large (for the time at which the age statistics were valid).

Chapters BHF23 and BHF24 of Corliss (1993) contain some very useful statistics about the manner in which Earthuman birth rates vary with hour, day, and month. Some of these data, which were collected in New York State in the 1960s, have been used to generate gender distributions, averaged over 3-year periods, between 1915 and 1975. Table 9 shows the distribution of predicted genders averaged over this 60-year period. (A simple arithmetic average was used; this assumed that the birthrate in every year of the period was equal, and that the birthrate varied with hour, day, and month in the same way every year.)

Let us suppose, for now, that the New York birthrate averages are representative of (at least) the US as a whole. If that's the case, then Table 9 shows us that half the births are made up of two genders, capiens and sariens, and that sagiens and sanciens individuals are significantly under-represented. Of course, this conclusion is open to some doubt because of the high proportion of sariens and capiens that were predicted "by collection", with a 1 in 5 chance of error (Table 6). (Everyday experience tends to confirm the conclusion, though.)

Table 9. Average New York Gender Distribution, 1915-1975 (percent of births)
Gender* | By nature | By nature and Hyper | Completed | Collected | Total
Saeviens | 5.02% | 0.86% | 6.03% | 2.86% | 14.8%
Saeviens/Sariens | 0.02% | <0.005% |  |  | <0.1%
Saeviens/Capiens | 0.27% | 0.01% |  |  | 0.3%
Saeviens/Sagiens | 0.03% | <0.005% |  |  | <0.1%
Sariens | 2.47% | 0.41% | 2.25% | 13.14% | 18.3%
Sariens/Saeviens | 0.11% | 0.02% |  |  | 0.1%
Sariens/Sagiens | 0.10% | 0.04% |  |  | 0.1%
Saliens | 4.68% | 1.44% | 4.08% | 5.23% | 15.4%
Saliens/Capiens | 0.14% | 0.26% |  |  | 0.4%
Capiens | 5.01% | 1.62% | 3.41% | 20.59% | 30.6%
Capiens/Saeviens | 0.07% | 0.09% |  |  | 0.2%
Capiens/Saliens | 0.43% | 0.29% |  |  | 0.7%
Sanciens | 3.19% | 0.62% | 3.14% | 3.47% | 10.4%
Sagiens | 0.83% | 0.16% | 0.79% | 6.67% | 8.4%
Sagiens/Sariens | 0.03% | 0.01% |  |  | <0.1%
Sagiens/Saeviens | 0.01% | 0.02% |  |  | <0.1%
* The triple joint genders do not appear in this table because they make up less than 0.005% of the population (fewer than 1 in 200 people).

But the 60-year average doesn't tell the full story. The question can be asked, what are the trends in the gender distribution of births? And how might they affect society? We can suppose that society, an ultra-long-lived organism, is tuned to deal with whatever average gender distribution exists over the long haul. This long-term average is probably roughly the same as the 60-year average shown in Table 9. The society will be perturbed only to the extent that the distribution temporarily veers away from the long-term average. To predict trends, and upsets, we therefore need to look not at what fraction of the births comes from a certain gender, but at how far that fraction departs from the long-term norm.

Figure 1 shows how much variation there was in the "US" birthrate gender distribution between 1915 and 1975. The vertical axis is the ratio of the fraction of a gender, in a 3-year period, to the gender's 60-year average fraction (as given in Table 9). By our earlier argument, the further from the center "Ratio = 1" line a gender departs, the more identifiably it should affect society. (Double genders have been added into the single gender they're dominated by: "saliens/capiens" was added to "saliens", and so forth.)

Please recognize that we have not calculated the distribution of genders in the population, but only the distribution among the newborn. The population does not consist entirely of newborn, so the population gender distribution can be generated only by accounting for the age distribution of the population. In terms of their impact on society, those in the age range of 20 to 75 years old (about 3/5 of the population) make the most difference and should be counted more heavily in estimating social trends. Considerations like these lead to a complete population distribution of gender, weighted by social impact; however, the calculations are left as an exercise for the reader.

Because Figure 1 is not based on a true (age-averaged, social-impact-averaged) population gender distribution, it only suggests, but does not fully demonstrate, the way in which gender trends might create social trends. Purely for the sake of suggestion, then, let's make the following generalizations. The tastes and opinions of a set of US inhabitants first become "visible" when the set turns 15; the people in the set first become valuable as consumers and producers when they turn 25; and they first gain control over rules and resources when they turn 40, keeping that control till age 65 (or later). Accepting these assertions for the sake of unholy speculation, some interesting surmises can be drawn from Figure 1:

> There is a long-lasting lack of sanciens (sympathy and spirituality) in people born between 1930 and 1945; the latter half, in the early 1940s, is combined with the highest peak in capiens of the 60-year period and with lows in the other four genders. We would expect this high-capiens population cohort to be unusually determined to win and to control. The high-capiens would have begun to move into power in the early 1980s, while the low-sanciens effect would have begun to take control as early as 1970. Needless to say, these folks are still the top dogs.
> Between 1950 and 1960, we see the highest sanciens birth count of the whole 60 years, combined with the highest saeviens and the lowest saliens and capiens: high on altruism and passion, low on intellectual analysis, critical thinking, and personal ambition. This group would have first shown up between 1965 and 1975. Are these the hippies?
> Supplanting this cohort, and born in the early 1960s, is one that still has high saeviens but combines it with high sariens, a moderate capiens peak, and very low counts on the other three genders. High energy, high possessiveness, medium competitiveness, low curiosity and altruism and low satiability (low sagiens), first becoming consumers in the mid-1980s: are these the yuppies?
> Beginning in about 1965, we see the broadest (if not the highest) saliens birth peak of the period, matched by low sariens and augmented by moderate sagiens and saeviens. The combination of low sariens, high saliens implies low perseverance (maybe partly offset by saeviens enthusiasm) and high curiosity and skepticism. This cohort would have started influencing consumption, and inventing goodies for their employers, at about age 25 (in 1990). Are these the computer wonks?

B.5.3.1 Variation by Location

Thus far, the discussion of gender distributions has focused on the US (worse than that, on New York State). The following summarizes what Corliss has to say about the ways in which birthrates can vary from place to place, or from culture to culture:

> A study of more than 5 million births in France, in the 1980s, found that the highest birth-rate occurred on Tuesdays and the lowest on Sundays. The difference between highest and lowest birthrates was about 19%. The same study also found that the highest birth-rate (by month) occurred in May, with two lowest-birthrate points at the ends of August and October. Here too there was a 19% difference between highest and lowest birthrates.
> Another study of over 1 million births was carried out in New York State (excluding New York City) in the 1960s. In this culture, the peak time for births was at the end of August, the fewest births took place at the end of December, and there was only a 10% difference between the highest and lowest birthrates.
> A study of British births in the 1930s showed three times as much variation in birthrate over the year as did the New York study. The peak and trough months were also different. (No more detail than this was available in the abstract in Corliss [op. cit.].)
> Cultural differences, predominantly due to conception during different holidays or holy days, have also been found to affect birth timing in Malaysia. The ethnic Malays had 36% more births in January than in an average month, while the ethnic Chinese had a smaller birthrate peak that occurred at the end of October.

Do the cultural constraints on birthrate variation affect the distribution of genders? Apparently not, according to calculations for the period 1963-1966. This was chosen as being a period that showed the least difference from the 60-year average, for New York data, and would therefore probably give the best idea of how cultural birthrate variation affects the average gender distribution. The French birthrate distribution was used as a basis for calculations, as were a "Malay" distribution and a completely "flat" distribution (the same for every hour, every day, and every month). The differences between the local gender distributions are considerably smaller than the variation in the US distribution over time.

Therefore, whatever conclusions about gender trends in society can be drawn from the New York distribution should also be legitimate for the rest of Earth. If, that is, population age distributions are similar, and if the various genders have similar survival rates and aren't culturally favored or suppressed.

Table 10. 1963-1966 Gender Distributions for Different Birthrates
Gender | US | France | Malay | Flat | Difference
Saliens | 22.37% | 21.86% | 20.54% | 22.27% | 1.8%
Saeviens | 11.01% | 11.17% | 10.49% | 11.01% | 0.7%
Sagiens | 8.93% | 8.88% | 8.04% | 8.84% | 0.9%
Sanciens | 11.39% | 11.60% | 11.56% | 11.35% | 0.3%
Sariens | 16.78% | 16.71% | 17.28% | 16.46% | 0.8%
Capiens | 29.54% | 29.47% | 32.07% | 30.04% | 2.5%

B.5.3.2 Impact of Remagic Dumping

On other human-inhabited planets, the six genders may or may not be roughly equally distributed among the population. In low-technology cultures, such as most archecultures, the birthrate is highest (by choice) in the most comfortable seasons, primarily spring. In high-technology cultures, rituals, traditions, and seasonal climate have little impact and the birthrate is close to constant throughout the year.

The seasonal birthrate distribution makes a considerable difference on planets without remagic dumps; under no-dump conditions gender is determined primarily by the terrestrial segment (for example, Fire/Water) during which birth occurs.

Without remagic dumping, early Earthuman populations would have been born mostly during spring and early summer, the Water, Out, and Fire seasons, and would have been high in sanciens and saeviens. Later higher-tech populations probably would have been fairly equally divided among all six genders. As was suggested by Table 9 and the subsequent commentary, the actual Earthuman population is high in capiens and sariens. It certainly looks as though remagic dumping has made some changes.

B.6 Reference

Corliss, W.R. 1993. Biological Anomalies: Humans II. The Sourcebook Project, P.O. Box 107, Glen Arm, Maryland, 21057.

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