Few More Fragments Of Lunar Astrology

Lunar Astrology forms a totality so vast that this book could not pretend to exhaust the subject, especially when its author is an isolated investigator, not possessing the means of a Frazer to mobilize a whole team to assemble dat^ he needs, on the five continents.

Thus, without repeating here material published elsewhere {especially in VAstrologie chez les Mayas et les Azteques and in the articles of the magazine Cahiers Astrologiques #2, 1946 and #42, 1953), many things remain to be said about the horoscopic division into twenty-eight Mansions and twenty-eight Houses gleaning from left to right.

Obviously, there is no point in bringing together everything we find in the course of our reading, regardless of its relevance, and thus making a book comparable to P. Santyves' LAstrologie populazre et Vlnfluence de la Lune. But we must add certain items which may help the astrologer.

The influence of the Lunar Mansions and Houses is very real and can easily be verified each day. Ebertin writes that in the ease of an illness, an aggravation is often observed at the moment of the new moon, and he recommcnds that convalescents never leave their bed at the moment of the new moon, but wait till it is past to avoid a relapse.1 Furthermore, the temperature will rise at the moment of the full moon; this can be prevented by eating fruit at that time.2

This observation on the subject of temperature is easily explained by the hot and dry (i.e., feverous) nature generally attributed to the full moon. Indeed we must recall here that although the lunation cycle is like the Lunar Zodiac, there is also an analogy between the lunation and the solar year which imitates, as it were, the Zodiacal one we just discussed at the beginning of this book (in the Preface to the Fourth Fdition). Following this analogy, the winter solstice (minimum light) corresponds to ihe new moon, the vernal equinox (equality between day and night) to the first quarter; summer solstice (maximum light) to the full moon and the autumnal equinox to the last quarter. Thus the first quarter of the lunation is traditionally humid (moist), the second hot, the third dry and the fourth cold. This correspondence induced Francois de Belleforest, for one, to say that "the Moon in the first quarter has the power to soften; in the second to give fruit; in the third to ripen, and in the fourth to preserve . . ."3

Before proceeding, we must nevertheless insist that in spite of these rather "secondary" relationships, the Lunar Zodiac begins at the same point as the Solar Zodiac, i.e., at point gamma. Documents, like the engraving we will reproduce later in this chapter, testify to that. If Otto Sigfried Reuter (Germanische Him-melskunde, Munich, 1934, p. 524) and a few others claimed that in China, ancient India and Persia the series of divisions began with the Pleiades which the Moon touches in its monthly revolution, it is simply because the arrangement or the propagation of the Lunar Zodiac probably dates from the time when that constellation was located near the vernal point (about twenty-three centuries before our era), in the same way the name of the signs can be dated from the era of their correspondence to constellations bearing the same names.

However, the Lunar Zodiac is'clearly much older, because already at that very distant time, the Sumerians no longer explained the name of the star of the night, and utilized an obvious archaism in making the Moon a "Lord of life/' and making of'her Temple a "House of Light where destiny is decided" — a name which clearly indicates an astrological center.

It is very possible that one day archaeology will provide us with indisputable proof that the Pleiades were used as a reference point for the vernal point, but I confess to being skeptical for several reasons, The Babylonian astrological tablets have been translated piecemeal, often badly (the translator being completely unfamiliar with Astrology) and in obvious bad faith. The subject holds no interest for historians. (An impressive number of "divinatory" tablets, catalogued many decades ago, have not yet been published.) Also, one must remember that Mesopotamia had, besides the "writings of the poor"—the tablets - a "writing of the rich" parchment, which was in use far in advance of its supposed invention in the city of Pergamum. Several Assyrian bas-reliefs present a scene where the severed heads of the enemy are counted in the presence of two scribes: one writing on a tablet, the other on a sheet of parchment.4

There were even two categories of scribes: dup-shar, who wrote on tablets; and kush-shar, who wrote on hide or papyrus. Now, no Mes-opotamian papyrus has survived to our time, but it seems reasonable that the most important and the most sacred things —including those dealing with astrology — were set down on parchment, the Babylonian equivalent of our deluxe editions.

Obviously, more recent materia! can and should transmit the teaching of ancient times. Certain Hebraic theories clearly derive from Babylon; for example, the one connecting the Lunar Zodiac to the hands of Adam Kadman, the universal man. The number 28, the number of cHaLaL=lifeis also that of the phalanges of the two hands; the right hand which blesses is related to the waxing Moon; and the left hand which hurls curses, to the fourteen Houses of the waning Moon,6

Like the Zodiac degrees, the Lunar Mansions and the Houses were probably at one time represented by symbolic images lending themselves to multiple interpretations. (Is not pictorial symbolism richer and more evocative to the intuition of the astrologer than a description of influence? The lunar image addressing itself to the subconscious must be so much older than the solar clarity of a precise sentence!) It is only recently that people have begun to record their particular nature with words, though in a distinctly fractured manner. Several complete series of these symbols have survived to our day.

Documents7 recently published, which derive from Byzantine manuscripts, describe these symbols in detail. Here are some fragments (in hope that an astrologer knowing Byzantine Greek will someday give us an integral translation):

MANSION I — Horns of the Ram = Sourtain. Image: Two women who make signs to each other (who look at each other) arrayed in a stola. Their clothing is scarlet to the girdle; the rest is blue.

This double color allows an interpretation of this Division as superficially martial (scarlet on top), with a lunar emotive basis (blue on bottom); hence sentimental and impulsive outbursts of short du ration, without perseverance. Ambition and the desire to appear and "make a showing" (clothing) are betrayed by the "signs" which the two women are making to each other. There is no sustained and fertile activity (work is not done with the "Horns of the Ram'1).

This is a practical example of what can be drawn from this image, which could of course lend itself to many other interpretations,

MANSION XVI — Shoulders (Flails?) of the Balance (Libra) = Zepaneia. A body with the head of a monkey, the ears of gryphon, the torso of a pheasant; its tail is spread,

MANSION XVIII — Heart of the Scorpion = Kalp, Alkalh. A nude female, leaning her head to the right holding her hands over her heart as if to tear it. Behind the heart, a disc sprinkled with stars. (There is also mention of a red object.)

If we want to crcate a useable body of knowledge on lunar symbolism, we must assemble all the material we can from different sources, collate the different versions and evolve a coherent structure, for which this book is already a solid foundation. Each version appears to have already supplied practical proofs. For example, the mother of the present director of Kosmobiologic, Elsbeth Ebertin, who was a traditional astrologer, published in 1929 a list of the Mansions offering some interpretations not existing in preceding publications :

MANSION VI: Alhanna (instead of A1 Hanach- rarely do two sourccs give the same name, although almost always the same Arabic root is discernible): Hunt, siege of cities, vengeance of Great Ones, liberation of prisoners. (This last indication does not appear in my book. Now Mussolini had the Moon in that part of the heavens when he was liberated in a memorable fashion by the German parachutists; the Moon was also in that Division on January 24, 1956, when the Sultan of Morocco proclaimed a general amnesty, and on March 9, 1957, when at Rovigo in the south of Algeria nearly four thousand Moslems were granted reprieve from execution in the course of a ceremony presided over by General Huet.)

MANSION XV: Agrapha (instead of Algaphia): Discovery of treasures, digging of wells or fountains, provoking of separations and discords, destroying of houses or enemies. (Rudolph Steiner had the Moon in this Mansion and his Gocthenaeum was destroyed by fire.)

MANSION XX: A hnahaya: Taming of wild animals, extending of captivity, destruction of wealth; this obliges men to come to a determined place. (June 9, 1941, when the Moon was in

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