{"id":137,"date":"2019-02-01T15:55:26","date_gmt":"2019-02-01T15:55:26","guid":{"rendered":"http:\/\/spica.org.uk\/?p=137"},"modified":"2019-02-05T14:18:54","modified_gmt":"2019-02-05T14:18:54","slug":"saturn-as-a-malefic-planet-a-research-note","status":"publish","type":"post","link":"https:\/\/spica.org.uk\/index.php\/2019\/02\/01\/saturn-as-a-malefic-planet-a-research-note\/","title":{"rendered":"Saturn as a Malefic Planet: A Research Note"},"content":{"rendered":"\n

Stavroula Konstantopoulou <\/em><\/strong><\/p>\n\n\n\n

This research note compares and contrasts the treatment of Saturn as a malefic planet according to three original source documents. The first source is the second-century Tetrabiblos <\/em>or Quadripartitum<\/em>,the four-book treatise on astrology composed by Claudius Ptolemy and originally written in Greek (ca. 100-178 CE).[1]<\/sup><\/a>Though the Tetrabiblos<\/em>is now known as a systematic treatise on astrology, Ptolemy actually uses the word \u2018astronomy\u2019: the two words then had no separate meaning.[2]<\/sup><\/a>The second source, De vita libri tres <\/em>(Three Books on Life<\/em>) by the Florentine philosopher Marsilio Ficino (1433-1499), was first published in Latin in 1489 and discusses a variety of topics relating to on medical, psychological, astrological and magical issues.[3]<\/sup><\/a>Ficino also offered his readers advice on how to be a man of letters (as he was) and still maintain good health.[4]<\/sup><\/a>The third source is Saturn. A New Look at an Old Devil<\/em>, a seminal work in modern psychological astrology by Liz Greene, published in 1976.[5]<\/sup><\/a>Greene examined the traditionally so-called \u2018malefic\u2019 influence of the planet Saturn through signs, houses, aspects and synastry from a psychological point of view. Greene\u2019s analysis dismissed Saturn\u2019s traditional description as malefic and, relying on a psychological perspective, she re-defined the planet\u2019s role as a tool for self-realisation and self-actualisation. This research note will analyse these sources from the viewpoints of Saturn\u2019s influence as a malefic or transformational planet, and from the different cosmological contexts that shaped understanding of Saturnian qualities. <\/p>\n\n\n\n

One of the most fundamental distinctions in Western astrology, which originated in Mesopotamia, holds that there are two categories of planets \u2014 \u2018good\u2019 and \u2018bad\u2019 classified in the sources as \u2018benefic\u2019 and \u2018malefic\u2019, that is, causing good and evil fortune respectively.[6]<\/sup><\/a>Western astrology\u2019s view \u2014 both traditional and modern \u2014 of Saturn is an amalgam of a variety of characteristics. Inherited from the earlier Mesopotamian tradition. what prevails is Saturn\u2019s association symbolically with restriction, harshness and discipline.[7]<\/sup><\/a>The Tetrabiblos<\/em>presented some of the earliest negative perceptions of the planet\u2019s astrological characteristics. Ptolemy called Saturn malefic, deadly and the bringer of evil: \u2018if it happen\u2019, he wrote, \u2018that Saturn be in fixed signs, and in quartile or opposition to the Sun, and contrary in condition, he will produce death by suffocation, occasioned either by multitudes of people, or by hanging or strangulation\u2026 if in Virgo or Pisces, or watery signs, and configurated with the Moon, he will operate death by means of water, by drowning and suffocation\u2019.[8]<\/sup><\/a><\/p>\n\n\n\n

Conversely, Ficino\u2019s De Vita<\/em>promoted a more positive and constructive attitude towards Saturn\u2019s influence: \u2018if some were to accuse Saturn and Mars of being harmful by nature, I would not believe it \u2026 When the power of Saturn is cautiously taken, it is useful \u2026\u2019[9]<\/sup><\/a>Ficino seemed to have great respect for Saturn, which may be related to its prominent place in his own personal horoscope.[10]<\/sup><\/a>In a letter addressed to his friend Giovanni Cavalcanti, he commented that \u2018Saturn seems to have impressed the seal of melancholy on me at the beginning\u2019.[11]<\/sup><\/a>His understanding of Saturn sought to counter the planet\u2019s constrictive connotations \u2014 the \u2018tyranny of Saturn\u2019 as he called it \u2014 by encouraging the reader to create harmony and balance in all spheres of life.[12]<\/sup><\/a>Similarly, Greene acknowledging that the majority of astrological textbooks about Saturn coincided \u2018with hindrances and the frustration of the even flow of material and emotional comfort in life,\u2019 was oriented towards a more psychological reading of the planet; in her words \u2018it is the inner meaning which here concerns us\u2019.[13]<\/sup><\/a>For example, in discussing the placement of Saturn in the sign of Leo, Greene suggested that the planet\u2019s challenges had to be recognised and seriously accepted in order for the individual to increase their self-awareness: \u2018Saturn is awkward in the Sun\u2019s sign, and the challenge offered to the person with this placement is a difficult one for he needs to find his inner centre and identify with that rather than the trappings with which he usually surrounds himself\u2019.[14]<\/sup><\/a><\/p>\n\n\n\n

Taking into account their diverse cultural backgrounds, while all three source documents connected Saturn to adverse connotations, they varied in their assessments of the planet\u2019s impact and experience, a variation which may be related to their broader cosmological context. Within the Tetrabiblos<\/em>one may see Aristotle\u2019s pivotal impact on Ptolemy\u2019s cosmology, in which the mechanism behind astrology was conceptualised as working through some naturalistic rationale, and the celestial influence from the stars and planets was removed from all divine and mythological causes. As Ptolemy wrote: \u2018We apprehend the aspects of the movements of sun, moon, and stars in relation to each other and to the earth, as they occur from time to time; the second is that in which by means of the natural character of these aspects themselves we investigate the changes which they bring about in that which they surround\u2019.[15]<\/sup><\/a>Following the Aristotelean line of thought to set up the framework for the astrological mechanics, Ptolemy argued that the principles of physics and geometry defined the favourable and unfavourable nature of planets. Thus according to the planets\u2019 natural qualities and their angular relationships towards the ecliptic, Ptolemy claimed that \u2018Saturn\u2019s quality was chiefly to cool and, moderately, to dry, probably because he is furthest removed both from the Sun\u2019s heat and the moist exhalations about the earth\u2019.[16]<\/sup><\/a>One may observe that the format of Greene\u2019s Saturn<\/em>followed the Ptolemaic tradition in a sense of an astrological textbook of delineations, presenting Saturn\u2019s placement in the signs and houses and in aspect to other planets. However, as Robert Hand noted in his introduction to the 2011 edition of the book, this conventional way of organising the material moved passed the traditional forms of astrology that held there were \u2018good\u2019 and \u2018bad\u2019 planets, and maintained that \u2018the level of consciousness with which one approaches one\u2019s own life is not fixed or determined by whatever the birth chart signifies\u2019.[17]<\/sup><\/a><\/p>\n\n\n\n

Similarly, but contrary to the Ptolemaic tradition that upheld a natural process of causation, Ficino objected to the mechanistic rationale in Aristotelean causality and embraced, as he exclaimed, \u2018Plato\u2019s style [which] is more like that of a divine oracle than any human eloquence\u2019.[18]<\/sup><\/a>At the beginning of Book I, Ficino stated that \u2018Hippocrates promises health of body, Socrates, of soul,\u2019 meaning that his exposition of causality did not exclude the spiritual presence in the natural world.[19]<\/sup><\/a>Ficino understood and perceived astrology\u2019s purpose not in the sphere of prognostication but as a means to harmonise one\u2019s physical and spiritual living with the heavenly order. His aetiological treatment on the influence of the stars was based on the idea of correspondences (sympatheia<\/em>), which, as Suzanne Bobzien wrote, held that \u2018in some sense everything in the universe emits some physical influence on everything else,\u2019 where every single thing in the cosmos was linked into a set of intricate horizontal and vertical correspondences.[20]<\/sup><\/a>The reader of De vita<\/em> was then encouraged \u2018to investigate which star promised what good to the individual at his nativity\u2019 and then to participate actively in the relationship between the natural and the divine worlds \u2018by an application of our spirit to the spirit of the cosmos\u2019 in order to achieve balance.[21]<\/sup><\/a><\/p>\n\n\n\n

was then encouraged \u2018to investigate which star promised what good to the individual at his nativity\u2019 and then to participate actively in the relationship between the natural and the divine worlds \u2018by an application of our spirit to the spirit of the cosmos\u2019 in order to achieve balance.[21]<\/sup><\/a><\/p>\n\n\n\n

Ficino\u2019s concern about the influence of the body on the soul was epitomised in his treatment of the astrological significance of the melancholic humour, particularly in its relation to the planet Saturn.[22]<\/sup><\/a>Profoundly influenced by the fact that Saturn had a prominent place in his birth chart, Ficino offered a series of remedies to counterbalance the malefic effects of the planet upon one\u2019s horoscope, such as wearing specific garments and amulets, listening and playing to music, using appropriate herbs and scents and altering behavioural habits.[23]<\/sup><\/a>Unlike Ptolemy, Ficino perceived that the experience of astrological Saturn was not confined in the workings of a deterministic universe but on the corresponding level of the individual\u2019s ability to minimise in theirs mind, body and soul the effects of what was thought to be a challenging astrological placement. It was from this notion that Ficino re-visioned the role of planets as they all had gifts to offer, including the so-called malefics for which he cautioned his readers to \u2018be sure then that you do not neglect the power of Saturn\u2019.[24]<\/sup><\/a><\/p>\n\n\n\n

Nicholas Campion raised an important distinction in that Aristotelean naturalism provided the cosmological framework for Ptolemy\u2019s astrological rationale, but at the same time appealed to Plato\u2019s worldview of manipulating the natural world by harmonising with celestial influences.[25]<\/sup><\/a>According to Campion, Ptolemy indeed brought into his work Saturn\u2019s traits from the Babylonian astrological tradition, \u2018but gave them a naturalistic justification which meant he hoped that it was difficult to challenge them\u2019.[26]<\/sup><\/a><\/p>\n\n\n\n

As a final note, Saturn\u2019s astrological malefic manifestations found in the Ptolemaic tradition are part of astrology\u2019s history and can offer a constructive insight into rationalisations in modern Western astrology. All three source documents exhibited that the perception of Saturn remained in its core intact, for in the course of the historical scholarship of astrology the planet seemed to call for the same attention and effort from the individual to constructively maximise its astrological influence. For instance, with regard to Saturn\u2019s early interpretations Erin Sullivan took a contemporary psychological point of view and suggested that \u2018they were valid perceptions of Saturn at that time, and to a certain degree remain entirely functional at a symbolic level\u2019.[27]<\/sup><\/a>From this viewpoint when Saturn in the fixed signs Taurus, Leo, Scorpio, Aquarius) makes hard aspects (such as square and opposition) to the Sun, physical suffocation is better understood as \u2018suffocation of one’s will, vitality and essential Self, originating in feelings of inadequacy or oppression\u2019.[28]<\/sup><\/a>At one level, by exploring the different Saturnian dimensions of experience, Ptolemy, Ficino and Greene all revealed the developments in the technicalities of practicing astrology through the centuries; yet at another level these passages can contribute to a profound understanding for the historical scholarship in astrology. <\/p>\n\n\n\n

Introducing the 2011 edition of Liz Greene\u2019s Saturn<\/em>, Robert Hand presented a short history of the ideological framework of the notion of benefic and malefic planets that dominated the astrological literature until the twentieth century, and he explored how other ancient and contemporary authors before Greene had voiced similar objections about the deterministic views on astrology and the planets\u2019 classifications as auspicious or not.[29]<\/sup><\/a>Out of this range of meanings and functions ascribed to Saturn one can observe that modern Western astrology survives through a continuity rather than diversification in its technical language, and this continuity is based primarily on the shared philosophical, cultural and cosmological patterns of belief that shaped the astrological milieu. It is within this framework that one can understand why for Ptolemy, Ficino and Greene astrology, in Campion\u2019s words, \u2018remained managerial and participatory \u2026 but the locus of participation had changed\u2019 for each.[30]<\/sup><\/a>In the Ptolemaic tradition the focus was the natural universe, in Ficino\u2019s world the struggle between the body and the soul, and for Greene psychological factors.<\/p>\n\n\n\n

To conclude, having considered the treatment of the planet Saturn in Ptolemy\u2019s Tetrabiblos<\/em>, Marcilio Ficino\u2019s De vita libri tres <\/em>and Liz Greene\u2019s Saturn<\/em>,a key conclusion is that, aside from methodological and ideological points of convergence and divergence, the notion that it can provide an insightful framework for appreciation and understanding of humanity\u2019s relationship and discourse with the sky links to classical, Renaissance and modern texts with remarkable continuity.
<\/p>\n\n\n\n

Bibliography <\/strong><\/p>\n\n\n\n

Primary Sources<\/strong><\/p>\n\n\n\n

Marsilio Ficino, Three Books on Life<\/em>, ed. by Carol V. Kaske and John R. Clark (Binghamton, NY: Medieval and Renaissance Texts   Clark (Binghamton, NY: Medieval and Renaissance Texts  and Studies and the Renaissance Society of America, 1989).<\/p>\n\n\n\n

Claudius Ptolemy, Tetrabiblos<\/em>(trans. F.E Robbins; Cambridge, Mass. and    London: Harvard University Press, 1940). <\/p>\n\n\n\n

Secondary Sources<\/strong><\/p>\n\n\n\n

Bobzien Susanne, Determinism and Freedom in Stoic Philosophy<\/em>(Oxford:         Clarendon Press, [1998] 2005). <\/p>\n\n\n\n

Brennan Chris, Hellenistic Astrology: The Study of Fate and Fortune<\/em>(Amor         Fati Publications , 2017).<\/p>\n\n\n\n

Burton Robert,  The Anatomy of Melancholy<\/em>, ed. by John B. Bamborough et  al., 6 vols. (Oxford: Clarendon Press, 1989\u20132000).<\/p>\n\n\n\n

Campion Nicholas, A History of Astrology. Volume I: The Ancient and Classical World<\/em>s (London: Continuum Books, 2008).<\/p>\n\n\n\n

Campion Nicholas, A History of Astrology. Volume  II. The Medieval and   Modern Worlds<\/em>(London: Bloomsbury Academic, 2009).<\/p>\n\n\n\n

Clydesdale Ruth, \u2018\u2018Jupiter tames Saturn\u2019: Astrology in Ficino\u2019s Epistolae<\/em>\u2019\u2019 in Laus Platonici Philosophi: Marsilio Ficino and his Influence<\/em>,  ed. by Stephen Clucas, Peter J. Forshaw and Valery Rees  (Brill\u2019s Studies in Intellectual History, 198. Leiden-Boston: Brill, 2011), pp. 117-132.<\/p>\n\n\n\n

Greene Liz, Saturn. A New Look at an Old Devil<\/em>(York Beach, ME: Samuel Weiser, 1976).<\/p>\n\n\n\n

Klibansky Raymond, Panofsky Erwin and Saxl Fritz, Saturn and Melancholy: <\/em>Studies in the History of Natural Philosophy, Religion, and Art <\/em> <\/em>(London: Nelson, 1964).<\/p>\n\n\n\n

Rochberg-Halton Francesca, \u2018Benefic and Malefic Planets in Babylonian  Astrology,\u2019 in A Scientific Humanist: Studies in Memory of  Abraham Sachs<\/em>, ed. by Erle Leichty, Pamela Gerardi, Abraham Sachs and Maria de J. Ellis (Philadelphia, PA: University of Pennsylvania Press, 1988), pp. 319-324.nRadden Jennifer (ed.),  The Nature of Melancholy: From Aristotle to Kristeva<\/em>(Oxford University Press, 2000).<\/p>\n\n\n\n

Riley Mark, \u2018Science and Tradition in the Tetrabiblos<\/em>,\u2019 Proceedings of the <\/em>American Philosophical Society<\/em>132.1 (1988), pp. 67-84.<\/p>\n\n\n\n

Erin Sullivan, Saturn in transit: boundaries of mind, body, and soul<\/em>(York Beach, ME: Samuel Weiser, 2000).<\/p>\n\n\n\n

Voss Angela, \u2018The Astrology of Marsilio Ficino: Divination or Science?\u2019,  Culture and Cosmos<\/em>4.2 (2000), pp. 29-46.
<\/p>\n\n\n\n

\n\n\n\n

[1]<\/sup><\/a>Claudius Ptolemy, Tetrabiblos<\/em>, trans. F.E Robbins (Cambridge, MA and London: Harvard University Press, 1940), pp. x-xi<\/p>\n\n\n\n

[2]<\/sup><\/a>Ptolemy, Tetrabiblos<\/em>, pp. x-xi.<\/p>\n\n\n\n

[3]<\/sup><\/a>Marsilio Ficino, Three Books on Life<\/em>, ed. by Carol V. Kaske and John R. Clark (Binghamton, NY: Medieval and Renaissance Texts and Studies and the Renaissance Society of America, 1989), p. 4 ff. De Vita<\/em>consists of three books: Book I entitled De litteratorum veletudine curanda<\/em>(On Caring for the Health of Learned People<\/em>), Book II entitled De vita longa<\/em>(On Long Life<\/em>) and Book III De vita tum valida tum longa coelitus comparanda<\/em>(On Obtaining a Life both Healthy and Long from the Heavens<\/em>).<\/p>\n\n\n\n

[4]<\/sup><\/a>Marsilio Ficino, Three Books on Life<\/em>.<\/p>\n\n\n\n

[5]<\/sup><\/a>Liz Greene, Saturn. A New Look at an Old Devil<\/em>(York Beach, ME: Samuel Weiser, 1976).<\/p>\n\n\n\n

[6]<\/sup><\/a>Rochberg-Halton, Francesca, \u2018Benefics and Malefics in Babylonian Astrology\u2019, in E. Leichty et al<\/em>., eds., A Scientific Humanist: Studies in Memory of Abraham Sachs<\/em>(Occasional Publications of the Samuel Noah Kramer Fund 9, Philadelphia, Pa, 1988):pp. 323-328.<\/p>\n\n\n\n

[7]<\/sup><\/a>Francesca Rochberg-Halton, \u2018Benefic and Malefic Planets in Babylonian Astrology,\u2019 in A Scientific Humanist: Studies in Memory of Abraham Sachs<\/em>, ed. by Erle Leichty, Pamela Gerardi, Abraham Sachs and Maria de J. Ellis (Philadelphia, PA: University of Pennsylvania Press, 1988): pp. 319-324. See also Robert Hand, \u2018Introduction\u2019 in Greene, Saturn, <\/em>pp. 3-8; <\/p>\n\n\n\n

[8]<\/sup><\/a>Ptolemy, Tetrabiblos<\/em>, Book IV.9.<\/p>\n\n\n\n

[9]<\/sup><\/a>Ficino, De Vita<\/em>, Book III.2.60ff<\/p>\n\n\n\n

[10]<\/sup><\/a>Ruth Clydesdale, \u2018\u2018Jupiter tames Saturn\u2019: Astrology in Ficino\u2019s Epistolae<\/em>\u2019\u2019 in Laus Platonici Philosophi: Marsilio Ficino and his Influence<\/em>, ed. by Stephen Clucas, Peter J. Forshaw and Valery Rees (Brill\u2019s Studies in Intellectual History, 198. Leiden-Boston: Brill, 2011), pp. 123-126.<\/p>\n\n\n\n

[11]<\/sup><\/a>Cited in Ficino,De Vita<\/em>, p.20.<\/p>\n\n\n\n

[12]<\/sup><\/a>Nicholas Campion, A History of Western Astrology, <\/em>. Volume II.The <\/em>(London: Bloomsbury Academic, 2009), pp. 91-92.<\/p>\n\n\n\n

[13]<\/sup><\/a>Greene, Saturn<\/em>, p. 15.<\/p>\n\n\n\n

[14]<\/sup><\/a>Greene, Saturn<\/em>, p. 83 and Hand, \u2018Introduction\u2019, pp. 3-8.<\/p>\n\n\n\n

[15]<\/sup><\/a>Ptolemy Tetrabiblos<\/em>, Book I.1.1; For Aristotle and Ptolemy see Nicholas Campion, A History of Astrology, <\/em>Volume I(London: Continuum Books, 2008), pp. 209-211 and Mark Riley, \u2018Science and Tradition in the Tetrabiblos<\/em>,\u2019 Proceedings of the American Philosophical Society<\/em>132.1 (1988), pp. 67-84.<\/p>\n\n\n\n

[16]<\/sup><\/a>Ptolemy, Tetrabiblos<\/em>, I.4.<\/p>\n\n\n\n

[17]<\/sup><\/a>Greene, Saturn<\/em>, p. 8.<\/p>\n\n\n\n

[18]<\/sup><\/a>Angela Voss, \u2018The Astrology of Marsilio Ficino: Divination or Science?\u2019, Culture and Cosmos<\/em>4.2 (2000), pp 29-45 (p. 33), citing Marsilio Ficino, Opera omnia <\/em>(Basle, 1576), p. 1129; Campion, History II<\/em>, pp. 89-90.<\/p>\n\n\n\n

[19]<\/sup><\/a>Marsilio Ficino, De Vita<\/em>, Book I.1.19-20.<\/p>\n\n\n\n

[20]<\/sup><\/a>Kaske, CaroleC. and Clark, John R., \u2018Introduction\u2019, in Marsilio Ficino, Three Books on Life<\/em>, ed. Kaske, CaroleC. and Clark, John R. (1989), Ficino, Three Books on Life<\/em>, Center for Medieval and Early Renaissance Studies, Binghamton: State University of New York at Binghamton, pp. 3-90, <\/p>\n\n\n\n

Susanne Bobzien, Determinism and Freedom in Stoic Philosophy<\/em>(Oxford: Clarendon Press, [1998] 2005), p. 169. (quote); Campion,History II<\/em>, p. 91.<\/p>\n\n\n\n

[21]<\/sup><\/a>Ficino, De Vita<\/em>, Book III.2.82-92.<\/p>\n\n\n\n

[22]<\/sup><\/a>Jennifer Radden (ed.), The Nature of Melancholy: From Aristotle to Kristeva<\/em>(Oxford University Press, 2000): pp. 87-88. On the notion of melancholy, see Robert Burton, The Anatomy of Melancholy<\/em>, ed. by John B. Bamborough et al., 6 vols. (Oxford: Clarendon Press, 1989\u20132000) and its relation to Saturn, see Raymond Klibansky, Erwin Panofsky and Fritz Saxl, Saturn and Melancholy: Studies in the History of Natural Philosophy, Religion, and Art <\/em>(London: Nelson, 1964).<\/p>\n\n\n\n

[23]<\/sup><\/a>Ficino, De Vita<\/em>, Book III.2.63-66.<\/p>\n\n\n\n

[24]<\/sup><\/a>Ficino, De Vita<\/em>, Book III.12.59-60.<\/p>\n\n\n\n

[25]<\/sup><\/a>Campion , History I<\/em>, pp. 210-211<\/p>\n\n\n\n

[26]<\/sup><\/a>Campion, History I<\/em>, p. 211.<\/p>\n\n\n\n

[27]<\/sup><\/a>Erin Sullivan, Saturn in transit: boundaries of mind, body, and soul<\/em>(York Beach, ME: Samuel Weiser, 2000), p. 17.<\/p>\n\n\n\n

[28]<\/sup><\/a>Sullivan, Saturn in transit<\/em>, pp. 17-18.<\/p>\n\n\n\n

[29]<\/sup><\/a>In Greene, Saturn, <\/em>Hand, \u2018Introduction\u2019, pp. 3-6.<\/p>\n\n\n\n

[30]<\/sup><\/a>Campion, History I<\/em>, pp. 211-213.<\/p>\n","protected":false},"excerpt":{"rendered":"

Stavroula Konstantopoulou  This research note compares and contrasts the treatment of Saturn as a malefic planet according to three original source documents. The first source is the second-century Tetrabiblos or Quadripartitum,the four-book treatise on astrology composed by Claudius Ptolemy and originally written in Greek (ca. 100-178 CE).[1]Though the Tetrabiblosis now known as a systematic treatise on astrology, Ptolemy actually … Continue reading Saturn as a Malefic Planet: A Research Note<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_themeisle_gutenberg_block_has_review":false,"footnotes":""},"categories":[4],"tags":[11,12,13],"class_list":["post-137","post","type-post","status-publish","format-standard","hentry","category-articles","tag-astrology","tag-planets","tag-saturn"],"_links":{"self":[{"href":"https:\/\/spica.org.uk\/index.php\/wp-json\/wp\/v2\/posts\/137","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/spica.org.uk\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/spica.org.uk\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/spica.org.uk\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/spica.org.uk\/index.php\/wp-json\/wp\/v2\/comments?post=137"}],"version-history":[{"count":4,"href":"https:\/\/spica.org.uk\/index.php\/wp-json\/wp\/v2\/posts\/137\/revisions"}],"predecessor-version":[{"id":226,"href":"https:\/\/spica.org.uk\/index.php\/wp-json\/wp\/v2\/posts\/137\/revisions\/226"}],"wp:attachment":[{"href":"https:\/\/spica.org.uk\/index.php\/wp-json\/wp\/v2\/media?parent=137"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/spica.org.uk\/index.php\/wp-json\/wp\/v2\/categories?post=137"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/spica.org.uk\/index.php\/wp-json\/wp\/v2\/tags?post=137"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}