celestial-body
Moon
The Earth’s satellite, used by many cultures as a clock, a light, and a body that can be read — never by one method only.
Astrology
Moon is used in Astrology.
Ptolemy’s Tetrabiblos treats the moon as a planet whose condition modifies the chart. That is a Hellenistic technical moon, not Thoth’s reckoning moon.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Moon is associated with Divination.
In the Tetrabiblos the moon is among the bodies read for earthly outcomes. The reading is astrological, not Ifá verse and not a Greek temple dream.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Moon is associated with Fate.
Ptolemy argues that celestial configurations incline events. Fate here is a technical natal and mundane claim, not the Greek Moirai spinning thread.
from Claudius Ptolemy · Tetrabiblos, c. 150 CE
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Moon is associated with Water.
Many later readers join moon and tide. The pairing is widespread in maritime observation; it is not therefore a religious law.
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Moon is associated with Eclipse.
A lunar eclipse is the moon entering shadow. Cultures differ on whether that covering is an omen, a calculation, or both.
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Moon is used in Calendar.
The moon is a public clock wherever months are named by it. Ptolemy’s natal moon is a different use of the same body.
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Moon is historically related to Cross.
In Twining’s Symbols and Emblems of Early and Mediæval Christian Art, Church and Synagogue stand one on each side of the cross while the Church receives the blood from Christ’s side, and the sun and moon appear above, as in a Bourges painted window.
from Louisa Twining · Symbols and Emblems of Early and Mediaeval Christian Art, 1852 (new ed. 1885)
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Circle is associated with Moon.
The full moon is a circle in the sky. The likeness is optical before it is doctrinal.
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Cycle is associated with Moon.
The moon’s phases are a countable return. Calendars that follow them are lunar; they are not therefore a theology of rebirth.
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Calendar is used in Moon.
Many calendars name months by the moon. A lunar month is a clock, not a named moon-goddess.
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Sun is historically related to Moon.
In Twining’s Symbols and Emblems of Early and Mediæval Christian Art, on a catacomb lamp the shortness of life is represented by the sun and moon together with seven sheep for the churches — the sun is set with that moon.
from Louisa Twining · Symbols and Emblems of Early and Mediaeval Christian Art, 1852 (new ed. 1885)
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Hellenic religion
Moon is associated with Dream.
Artemidorus classifies dreams that involve celestial lights among the images a professional interpreter might be asked to read.
from Artemidorus of Daldis · Oneirocritica, 2nd century CE
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Moon appears in Hellenic religion.
Pausanias names the moon among Hellenic cult speech—Selene neighbors and lunar marks in sanctuary itinerary—without resolving Selene identity. A named moon in that periegesis, not every planet dump and not Selene draft identity solve.
from Pausanias · Description of Greece, c. 150–180 CE
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Anomalistic month is historically related to Moon.
Ptolemy’s Almagest Book IV seats the moon’s return from perigee to perigee among the lunar periods needed for lunar anomaly and eclipse work. A named anomalistic-month continuous with that perigee-return period, not synodic-month the phases already met and not draconic-month the node return.
from Claudius Ptolemy · Almagest, c. 150 CE
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Lunar eclipse is historically related to Moon.
Ptolemy’s Almagest Book VI seats lunar eclipse geometry — earth’s shadow, node limits, and durations — as a worked mathematical chapter of the Syntaxis. A named lunar-eclipse continuous with that shadow-on-moon theory, not solar-eclipse and not Tetrabiblos weather-omen eclipse speech.
from Claudius Ptolemy · Almagest, c. 150 CE
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Occultation is historically related to Moon.
Ptolemy’s Almagest treats the moon covering a star or planet by passing in front among observations and lunar place-checks that are not sun/moon eclipse cases alone. A named occultation continuous with that covering-by-passage speech, not eclipse as the sun/moon special cases and not conjunction as shared longitude alone.
from Claudius Ptolemy · Almagest, c. 150 CE
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Penumbral eclipse is historically related to Moon.
Ptolemy’s Almagest Book VI shadow geometry implies lunar passages that enter only the partial shadow — the case later penumbral-eclipse speech names. A named penumbral-eclipse continuous with that fringe-only lunar case, not penumbra as the fringe alone and not partial-eclipse as a distinct obscuration magnitude pad.
from Claudius Ptolemy · Almagest, c. 150 CE
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Alchemy
Moon is associated with Alchemy.
The Emerald Tablet’s Latin sentences pair sun and moon as operative lights in the work. That is medieval alchemical diction, not Egyptian cult.
from Tabula Smaragdina (Emerald Tablet), medieval Latin tradition (Arabic antecedents)
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Silver is associated with Moon.
Later alchemy and jewelry-speech pair silver with the moon. The pairing is a craft and market convention, not Thoth’s lunar office.
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Egyptian religion
Moon appears in Egyptian religion.
Egyptian religion gives the moon to Thoth’s measure. Visiting the moon should also reach Egypt, not only Ptolemy.
from Raymond O. Faulkner (translation) · Book of the Dead, New Kingdom spells; Faulkner trans. 1972
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Moon is historically related to Osiris.
Plutarch’s On Isis and Osiris repeatedly reads Osiris under moon speech — waxing, waning, and the twenty-eight-day lunar measure in that essay’s allegory. A named moon–Osiris figure under this source, not Isis-as-moon alone and not a natal-chart dump.
from Plutarch · On Isis and Osiris, c. 100 CE
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Moon is sacred to Isis.
Plutarch’s On Isis and Osiris seats Isis with moon and Sothis/Sirius speech — lunar and star measures in Isis cult as that Greek treatise tells it. A named moon–Isis cult link under this source, not Osiris-as-moon alone and not a Selene identity merge.
from Plutarch · On Isis and Osiris, c. 100 CE
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Moon is sacred to Thoth.
The Book of the Dead seats Thoth as lunar reckoner and scribe of the weighing — the moon sacred to Thoth in that corpus, not moon appears_in egyptian alone and not a Plutarch moon–Osiris/Isis restatement.
from Raymond O. Faulkner (translation) · Book of the Dead, New Kingdom spells; Faulkner trans. 1972
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Thoth is associated with Moon.
Egyptian tradition associates Thoth with the moon and with measuring time. The moon here is a reckoner’s light, not a Hellenistic natal planet.
from Raymond O. Faulkner (translation) · Book of the Dead, New Kingdom spells; Faulkner trans. 1972
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Nahua tradition
Moon appears in Nahua tradition.
Sahagún’s Florentine Codex records metztli in Book 7 moon speech — named moon among celestial bodies. A colonial-era Nahua ethnographic attestation, not a pan-Mesoamerican essence and not an unfiltered pre-invasion voice.
from Bernardino de Sahagún and Nahua collaborators · Florentine Codex, c. 1577
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Norse tradition
Moon appears in Norse tradition.
Snorri’s Gylfaginning seats Máni among the sky-riders of that cosmogony, chased by the wolf Hati. A named moon in that prose, not Selene identity and not a phase-checklist dump alone.
from Snorri Sturluson · Gylfaginning, c. 1220
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Shinto
Moon appears in Shinto.
The Kojiki births Tsukuyomi from Izanagi’s purifying wash as the moon sibling among the noble children. Moon as kami genealogy in that compilation, not Ptolemaic astrology moon and not a Selene identity claim.
from Ō no Yasumaro (compiler); Donald L. Philippi (translation) · Kojiki, 712 CE; Philippi trans. 1968
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Mesopotamian tradition
Moon appears in Mesopotamian tradition.
MUL.APIN tracks the moon among path and month markers of Mesopotamian sky list-work. A named moon in that compendium, not Selene identity and not Ptolemy’s natal moon alone.
from Hermann Hunger and David Pingree · MUL.APIN, 1989 (this edition); tablets earlier
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Vedic tradition
Moon appears in Vedic tradition.
The Ṛgveda names the moon (Candramas and kindred) among sky lights in hymn speech. A named Vedic moon in that corpus, not Ptolemy’s astrological moon and not a Selene identity solve.
from Stephanie W. Jamison and Joel P. Brereton (translation) · The Rigveda, 2014 (this translation); hymns much older
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Roman religion
Moon appears in Roman religion.
Pliny’s Natural History seats the moon among Book 2 sky lamps, phases, and tidal speech. A named moon body in that encyclopedia, not full-moon or new-moon as phase seats already walked and not Selene as unresolved identity.
from Pliny the Elder · Natural History, c. 77 CE
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Islam
Moon appears in Islam.
The Qur’an repeatedly names the moon (qamar) among signs, mansions, and calendar-measure speech. A named moon in that revelation, not Selene identity unresolved elsewhere and not crescent-and-star modern flag invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Chinese tradition
Moon appears in Chinese tradition.
Wilhelm’s Yijing trigram-attribute speech seats the moon among Water (Kǎn) correlative images. A named moon in that classic’s attribute grammar, not Selene identity and not a lunar-mansion dump.
from Richard Wilhelm / Cary F. Baynes (translation) · I Ching (Yijing), Wilhelm 1924; Baynes English 1950
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Buddhist traditions
Moon appears in Buddhist traditions.
Watson’s Lotus Sūtra seats the moon among luminaries that light Buddha-lands and mark cosmic time in the sūtra’s sky speech. A named moon in that teaching, not Selene identity and not a natal-chart dump.
from Burton Watson (translation) · The Lotus Sutra, 1993 (this translation); Sanskrit/Chinese recensions much older
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European folklore
Moon in splendor is historically related to Moon.
Boutell’s English Heraldry treats the moon in her splendour — faced moon charge — among celestial charges. A named moon-in-splendor historically related to the moon, not crescent alone and not alchemy moon marks.
from Charles Boutell · English Heraldry, 1867
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Orloj is historically related to Moon.
Reid’s astronomical public-clock neighborhood can gloss the orloj among Central European astronomical clock façades with calendar and moon dials beside civil hours. A named orloj in that speech, not a generic astronomical-clock lemma alone and not an orrery.
from Thomas Reid · Treatise on Clock and Watch Making, 1826
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sources
- Tetrabiblos · Claudius Ptolemy
Ptolemy, Tetrabiblos.
- Oneirocritica · Artemidorus of Daldis
Artemidorus, Oneirocritica (The Interpretation of Dreams).
- Tabula Smaragdina (Emerald Tablet)
Tabula Smaragdina, medieval Latin Emerald Tablet.
- Book of the Dead · Raymond O. Faulkner (translation)
Raymond O. Faulkner, The Ancient Egyptian Book of the Dead.
- Florentine Codex · Bernardino de Sahagún and Nahua collaborators
Bernardino de Sahagún, General History of the Things of New Spain (Florentine Codex).
- Gylfaginning · Snorri Sturluson
Snorri Sturluson, Gylfaginning, in the Prose Edda.
- Kojiki · Ō no Yasumaro (compiler); Donald L. Philippi (translation)
Donald L. Philippi, Kojiki.
- MUL.APIN · Hermann Hunger and David Pingree
Hermann Hunger and David Pingree, MUL.APIN.
- The Rigveda · Stephanie W. Jamison and Joel P. Brereton (translation)
Stephanie W. Jamison and Joel P. Brereton, The Rigveda: The Earliest Religious Poetry of India.
- Natural History · Pliny the Elder
Pliny, Naturalis Historia.
- The Qur’an · M.A.S. Abdel Haleem (translation)
M.A.S. Abdel Haleem, The Qur’an (Oxford).
- On Isis and Osiris · Plutarch
Plutarch, On Isis and Osiris (Moralia).
- I Ching (Yijing) · Richard Wilhelm / Cary F. Baynes (translation)
The I Ching or Book of Changes, trans. Richard Wilhelm, English Cary F. Baynes.
- Description of Greece · Pausanias
Pausanias, Description of Greece.
- The Lotus Sutra · Burton Watson (translation)
Burton Watson, The Lotus Sutra.
- Symbols and Emblems of Early and Mediaeval Christian Art · Louisa Twining
Louisa Twining, Symbols and Emblems of Early and Mediaeval Christian Art.
- Almagest · Claudius Ptolemy
Ptolemy, Almagest (Mathematical Syntaxis).
- English Heraldry · Charles Boutell
Charles Boutell, English Heraldry (1867).
- Treatise on Clock and Watch Making · Thomas Reid
Thomas Reid, Treatise on Clock and Watch Making (1826).