The following work forms the first chapter of my doctoral thesis which uses the writing of one of the most outstanding personalities of the Byzantine Empire, Michael Psellos, as a conduit into the world of Byzantine astrology. The focus of the chapter is his celebrated chronicle, The Chronographia, which documents his life and experiences as an influential courtier at the Byzantine court in the eleventh century. Psellos was at the forefront of political life in the Empire and its fluctuating fortunes but somehow managed to combine these duties with a prodigious scholarly vocation. He taught extensively in both public and private capacities – he was appointed Consul of the Philosophers at the University of Constantinople – and was at the forefront of intellectual activity, touching on everything from theology to law, military strategy to esoterica.

Psellos’ writings on esoteric subjects of all sorts, including astrology and other related divinatory practices, are a true treasure trove of information for historians of astrology and practising astrologers alike. This chapter looks at a number of astrological and divinatory episodes in The Chronographia before the investigation broadens out to consider Psellos’ relationship to astrology in detail in a variety of other sources. This context is very important because The Chronographia is an imperial commission and, like many of his contemporaries both before and after, Psellos had to toe the line of official disapproval of astrology. It is quite clear, however, that Psellos’ curiosity and attraction to the subject is barely concealed beneath the surface text.

For those who are unfamiliar with Byzantine history, the astrological episodes in The Chronographia throw much light on the niche occupied by astrology and astrologers in Byzantine culture. It may well surprise those readers who are accustomed to hearing of the achievements and activities of astrologers in the adjoining Arabic empire to be introduced to astrological activity in a Byzantine context which, if not as equally prolific, is never devoid of interest and relevance for historians of astrology. This work aims to offer a small corrective to the accepted notion of a moribund astrological culture in Byzantium. For all the work done by their Arabic counterparts in the Abbasid Dynasty, it still remains true that Hellenistic astrology was preserved and transmitted to posterity by the Byzantines.

The astrological concept of the ‘dragon of the lunar nodes’, responsible for eclipses of the sun and the moon, may have derived from a combination of ideas prevailing in Late Antiquity with respect to the ourobóros or ‘tail-biting serpent’—that it constituted a ring of darkness, that it was bent around the sun and that it was positioned on the ecliptic band. Various Mithraic, astrological and alchemical images of celestial dragons appear to represent this aspect of the dragon.

The Leofric Missal (late ninth- or early tenth-century French-English) explains that the ‘sun stood still’ for Joshua at Gibeon because the battle occurred on leap day, precisely when, in the Roman calendar, two consecutive days had the same date. A tenth-century Old English text by Ælfric also mentions and critiques this ‘priestly’ computistical explanation.

Three separate studies were carried out to examine the patterns of mental health care in an Indian village. The first examined the conceptual frameworks of the various traditional and modern healers. The second was an attitude study inquiring about the type of healer favoured for psychiatric consultation. The third was a population survey in which every person with one or more symptoms was asked if he or she had consulted anyone for relief of distress. Besides the modern doctors thre were three types of traditional healers: Vaids, practising an empircal system of indigenous medicine; Mantarwardis, curing through astrology and charms; and Patris, who acted as mediums for spirits and emons. It was found that a large majority (59%) of those with symptoms had consulted someone. The consultaiton was determined more by the severity of illness than by socio-demographic factors. Modern doctors were morepopular, but most people consulted both traditional and modern healers without regard to the latter’s contradictory coneptual framework. Literacy and other socio-demographic factdors had no influence on the type of consultation. A conclusion was reached that any scheme for introducing modern psychiatry into rural areas should make use of the locally popular healers, both traditional or modern.

BACKGROIUND: Russion astronomer A.L. Tchijevsky published in the 1920s, a study comparing the approximately 11-year cycling of “sunspot activity” and “historical process”, analysed globally since the 5th Century BC to the 19th Cenutury AD. According to him, phenomena of societal “excitation”, as revolutions occurred synchronously with the solar maxima, and, oppositely, those of peaceful activities of masses, as science and arts, with the solar minima. Recently, Slovak philosopher E. Pales describes periodic fluctuation of historical events in mutually distant geographic areas during more than three millennia. The period lengths, however, are longer, one of the most pronounced being around 500 years. THE QUESTION was therefore posed: does a similar correlation with sunspot activity, as found for 11 year cycles, exist also in the 500 year cycling? MATERIAL AND METHODS; The historical data consisted of two time series concerning revolutions in Europe and China, and of eight time series from activities in science and arts registered from five geographic areas. For the comparison, parallel time series of sunspot (Wolf) numbers, available since the 2nd Century BC, were constructed. Using perodic regression function, the times of peaking were estimated for each dataset. RESULTS; In agreement with Tchijevsky’s hypothesis, revolutions culminated near to solar maxima while cultural flourishing was seen usually distinctly near to solar minima. This conclusion is based on the level of statistical significance a =0.05 CONCLUSION; The solar impact on the geomagnetic field could be one of elucidating mechanisms. Recently, electromagnetic influencing of brain function has been realised artificially.

In 1985, Nature, one of the world’s most prestigious scientific journals, published “A Double Blind Test of Astrology”, now known as the ‘Carlson experiment’. The conclusion was that natal astrology as practised by reputable astrologers was no better than chance. For astrology, it was a landmark experiment that continues to undermine the credibility of every astrological consultant, researcher and school. Recent research shows not only that Carlson’s conclusions were wrong (Vidmar 2008), but also that his experiment produced evidence that the tested astrologers performed their tasks successfully to a level that could not be explained by chance (Ertel 2009).

This article attempts to synthesise the evidence from different sources with some additional observations. It seeks to clarify how Carlson imported the results of one test into another separate test. This led to sampling errors that disguised results that favoured the astrologers – results that were later discovered by Professor Ertel. To balance this, an attempt is made, here, to present the sceptical reaction to this new evidence. Graphics have been compiled to display the astrologer’s predicted rating of their matches weighted by the frequency and to show how enabling astrologers to make these confidence judgements with the data amplifies the precision.

Eleven prison riot dates were examined to see if there were any associations between phases of the moon and incidence of riots. In this small exploratory study findings suggest a possible relationship between certain degree areas of the lunar cycle and incidence of rioting. Further research on larger samples is recommended.

The relevance of the golden ratio is presented in relation to the solar-llunar periods and the Jupiter Saturn cycles.

An earlier article (Kollerstrom and Power, 2000) presented evidence that the full moon had an effect upon the fertility of thoroughbred mares (as used for breeding of racehorses).Here a further data-set from the same breeding station is here used to complement the original findings. These showed that there were peaks and troughs both in the likelihood of conception (‘fertility’) of the mares, and in the number of ‘coverings’ i.e. mating-pair events at the studfarm, at specific parts of the lunar month. The peak occurred around or just after the Full Moon. The data was taken from studbook records over fourteen consecutive years, 1986-1999 all from one single studfarm, in Newmarket UK. In all, 2318 mating-pair events are here examined. The results show that, while there is a dominant three-week rhythm in mare fertility that is endogenous, i.e. the estrus cycle, there is also a monthly, exogenous rhythm relating to the lunar cycle, which is significant for fertility and could be large enough to be of practical relevance. This article puts forward the evidence for this lunar-monthly effect.

Objective: to determine whether a relationship between urinary retention and temporal rhythms exists. Design: retrospecive analysis of patients presenting over three years. Setting: urology departments in two hospitals. Patients: 815 patients presenting as emergency admissions with urinary retention and requiring immediate decompression of the bladder. Main outcome measures: calendar date of each admissionto determine circadian, monthly, and seasonal periodicity. Results: no association was found between urinary retention and circadian,monthly, or seasonal fhythms. A significantly higher (p<0.001) incidence of urinary retention was observed during the new moon in compariosn with other phases of the lunar cycle. Conclusion: urinary retention is periodic in nature. This should be considered when the workload of a specialist urological department is organised.