"Consider that all things under the Moon universally, whether men,

beasts, or plants, are changed, and never remain in the same state … look
upon your own genesis, and you shall find your thoughts moved to
choler, so often as the Moon transits the place where the body or aspect
of Mars was in your genesis; and to melancholy when she doth the like to
Saturn; the reason is, because the Moon is assimilated to the body of
man; whose vertue as well as her light increaseth and diminisheth; for she
brings down the vertue of the other Planets to the creatures, and to man
as he lives upon the earth."
- Culpeper

The Earth and the Lunar Relationship

Culpeper's quote above is similar in essence to that of the great classical

astrologer Ptolemy, who wrote of the Moon:

The Moon,... as the heavenly body nearest the earth, bestows her
effluence most abundantly upon mundane things, for most of them,
animate or inanimate, are sympathetic to her and change in company with
her; the rivers increase and diminish their streams with her light, the seas
turn their own tides with her rising and settings, and plants and animals in
whole or in some part wax and wane with her. [1]

In fact we know that view of the Moon is far more ancient, and was being
recorded at least as early as the 7th century BC, where religious texts
refer to the Moon as the 'Womb that gives birth to everything on earth';
the 'progenitor and destroyer of the land', and the god whose word 'settles
down on the earth to make the earth green and produce vegetation'. [2]

In modern science the connection between the Moon's cycle and earthly
rhythms is so well known that it is now considered a meteorological or
biological principle, rather than an astrological one. Only the Moon's
interplay with the Sun has been seriously studied, and in this it is known
to act as a cosmic trigger for many natural rhythms and breeding cycles.
Its effect upon tidal flows makes it reasonable to assume that its waxing,
waning, and changing states have far-reaching effects upon all physical
conditions, including the human one since the human body is mainly
comprised of water.

We can get some sense of the Moon's ability to express harmonious or

destructive conditions in our environment by considering the tidal effects
that relate to its solar aspects. Tides are created as the Moon passes
overhead, dragging a bulge of water behind it, with a second bulge
created on the opposite side of the Earth. High tides occur at new and full
Moons, when the Sun, Moon and Earth fall in line with each other and
there is a strong focus to their gravitational force. Low tides occur at a
quarter Moon, when the Moon is square the Sun and their gravitational
pulls conflict with and counteract each other. Both highs and lows
represent periods of atmospheric bombardment which affect the Earth in
many ways. The surface tension of all water is increased, and even the
density of air surrounding the Earth ebbs and flows like the tides in the
sea.

Ancient astrologers recognised the conjunction, square and opposition of

the Sun and Moon as unfortunate periods, full of tension; and claimed
that when the lights of heaven are in such a relationship there is a state of
imbalance in all mundane and human affairs. There is no shortage of
modern statistics to support this assertion. Many documented studies
show that suicide rates increase around the full Moon, and that new
Moons, quarter Moons and full Moons all indicate crisis periods when
reported incidents of violence and accidents increase. One study,
conducted between 1956 and 1970, examined 4,000 murders that had
taken place in Miami and Cleveland, USA. The investigating
psychologist, Arnold Leiber, wrote that he was 'astounded' at the way the
murders peaked around the new and full Moon: "Our results indicated
that murders become more frequent with the increase in the Moon's
gravitational force". [3]

In the past, belief in the power of the Moon to affect human as well as
geological behaviour was widespread and deep-rooted, based upon
personal observation and the accumulated experience of many
generations. 'Moon madness' was taken very seriously, hence the Latin
word Luna forms the origin of the words 'lunacy', 'lunatic' and 'loony'.
Lunacy grows worse at full and new Moon - taught the 16th century
physician Paracelsus, referring to a disease that had been recognised
since Classical times, and which became official under British Law in the
mid-nineteenth century. The 1842 Lunacy Act defined as a 'Lunatic' a
demented person enjoying lucid intervals during the first two phases of
the Moon and afflicted with a period of fatuity in the period following
after the full Moon.[4]

The ancient Greek Philosopher Thales taught that all physical life derives
mainly from water. Whilst his teachings are now regarded as only a
stepping-stone in the development of the theory of elements and
humours, many of the points he argued have lasting significance. Water
covers 78% of the Earth's surface and the Moon's association with water
is strongly embedded into its astrological influence. According to
Ptolemy:

The Moon principally generates moisture; her proximity to the earth

renders her highly capable of exciting damp vapours, and of thus
operating sensibly upon animal bodies by relaxation and putrefaction. [5]

Recent surveys also support tradition in showing that the Moon's

influence over the Earth's waters does not only extend to rivers and tides,
but also effects rainfall cycles and the rhythms of bodily moisture (such
as the menstrual cycle which mirrors its 28 day period). Observations
collected from 1,544 weather stations in North America from 1900 to
1949 reveal that heavy rain occurs most on the days immediately
following the full and new Moon. [6] The increase in haemorrhaging
during full Moons is well-known to medical practitioners, and confirms
astrological belief that it is unwise to 'let' blood during the opposition of
the Sun and Moon. [7] In fact, the disturbing effect of the full Moon upon
public behaviour is so familiar to emergency services that the website of
the United Dynamics Corporation, which serves the needs of American
police forces, includes detailed information about the need to integrate
lunar cycles into staffing levels. Its homepage includes the comment
"The Full Moon has long been suspected by Law Enforcement Officers,
Paramedics, Nurses and Doctors as a trigger for abnormal behaviour
and increased problems." [8]
The Moon and 'elementary bodies'

"The course of the Moon is to be observed in many operations both in the

Sea and Rivers, Vegetables, Shel-fishes, as also in the bones and marrow
of men, and all creatures; also seed sown at the wain of the Moon, grows
either not at all, or to no purpose."
- Culpeper [9]

Traditional gardening lore teaches that the waxing and waning of the
Moon reflects a monthly cycle of water content in the Earth and its
produce, with the full Moon representing the time of greatest moisture.
The first quarter of the waxing Moon is the ideal time to plant seeds, re-
pot plants, sow lawns, etc.; but if the weather is particularly dry the
gardener is advised to plant his seeds at the full Moon, when the Earth
receives more moisture. Full Moons are also favoured for harvesting
plants that need to be rich in moisture content, such as grapes, tomatoes,
and strawberries, while plants that produce 'below the ground', such as
potatoes and carrots, are best planted during the 'dark of the Moon'. The
drier period of the waning Moon is the time for killing weeds, cutting
back dead growth, harvesting root vegetables and drying herbs, flowers
and fruit.

Within humoral philosophy, moisture denotes sensitivity and

responsiveness to external stimuli. The moist quality of the Moon
supports its reputation as a highly impressionable - and therefore
markedly changeable - planet, capable of absorbing and transmitting the
influence of whatever superior planets it is in contact with. Of the
neutrality of the Moon's own nature, the 17th century astrologer William
Ramesey writes:

She is neither fortunate nor unfortunate, but as she is placed and in

configuration with either the Fortunes or Malevolents. [10]

The Moon's swift motion acts like a shifting focus in astrology,

highlighting the influence of the planets it draws into contact with, or
triggering the latent potential of natal positions so that they are
experienced at a physical level. As Culpeper says: "you shall find your
thoughts moved to choler so often as the Moon transits the place where
the body or aspect of Mars was in your genesis".

In his article 'The Sublunar Sphere' [11] David Plant describes the Moon
as "vital in animating the planetary configurations", referring to the way
that the Moon acts as a mediator between the celestial and terrestrial
regions. But as well as being an activating factor, the impressionable and
responsive nature of the Moon allows it to become charged with the
energy it is in contact with, which it brings forward to its next planetary
contact. In traditional works there is a strong repetition of the principle
that the Moon transfers planetary 'light' or 'virtue' from one planet to
another, and brings their influence down to physical manifestation:

"Draw your attention to the Moon in all works as if she were the chief of
all the other planets because she brings about evident manifestations and
judgements in all things in the world. She pertains to the power of
generation and corruption and she is the mediatrix in the advance of your
work, receiving the influences and impressions of the stars and planets
and pouring them out to the inferiors of this world."
- Picatrix [12]

"For she is the schoolmistress of all things; the bringer down of all the
planets' influences, and a kind of 'internuncio' between them, carrying
their virtues from one to the other, by receiving the disposition of one
planet and bearing it to another."
- Guido Bonatus [13]

Traditional astrological techniques such as horary and electional

astrology maintain this heavy reliance upon the Moon, using it as an
important co-significator in every chart. This approach is evident in even
our earliest sources, with the ancient text of Dorotheus describing the
Moon as "the indicator at the base of every action". [14] It is often stated
that the Moon is the co-significator for the querent in every horary; yet
whilst this is true, it's influence is more extensive than that - the Moon
also reveals the 'action' or the general drift of events and as such it
demonstrates the underlying motivation towards the event, and the way
that the querent's interest may or may not be supported by external
events.

"She is most powerful in operation of all the other Planets on Elementary

bodies, by reason of her proximity to us, and her swiftness, by which she
transfers the light and influence of all the Superiors to us, by her
configuration with them."
- William Ramesey [15]

As David Plant explains in his article, by describing the Moon as the

most powerful in operation on 'elemental bodies', Ramesey draws upon
Aristotelian philosophy which sees the Moon as the principal operator
upon the physical world. The sub-lunar sphere is 'elemental' in that here
physical presence (composed of the corruptible elements) dominates pure
spiritual presence. Astrological philosophy regards the Moon as having
the greatest significance over the mundane world or animal spirit; in
some respects acting as the planetary embodiment of the 'Spirit of the
Earth'.

Although this view originated out Aristotle's geocentric perspective of the

heavens, and therefore may appear antiquated; in fact it is not diminished
by the adoption of the heliocentric perspective since the Moon orbits the
Earth as its satellite and is a body to which heliocentricity does not apply.
The Earth and Moon combine to form a binary system, with a shared
centre of gravity that lies within the Earth, and the term 'satellite' seems
particularly appropriate since it is used generally to indicate something
which extends from a larger body with the purpose of receiving and
transmitting information. But for the Moon to transmit an influence, it
has to be 'in contact' with the planets involved. As Ramesey says, the
Moon transfers the influence of the superiors "by her configuration with
them". Like any satellite, the Moon cannot transmit signals which are, for
itself, out of range.

When the Moon 'Translates Light' or becomes 'Void'

"If you find the Moon void of all the planets, none of them aspects it, and
none is in the ascendant or aspecting the ascendant, then this native is
void of good in livelihood, possesses pain and hardship in the pursuit of
what he needs"
- Dorotheus [16]

"The 10th [way in which the Moon can be afflicted] is when she is void
of course, that is, not joined to any planet by body or aspect"
- Bonatus [17]

A good deal of controversy surrounds the correct definition of a void of

course Moon - because there have been so many different labels and
variations of qualifying details set out by historical sources. The
accompanying article, Void of Course Moon References, illustrates that
the Moon's lack of aspect to other planets has always been considered a
significant debility, although authors have diverse opinions upon the
correct specifications for when the Moon is 'void', 'void of course',
'running through a vacuum', 'feral', 'desart', 'wild' or 'isolated'. Taking the
overview, it is clear that a lull of energy and motivation is expected
whenever the Moon is out of orb of aspectual contact with all the other
planets. There would therefore seem to be no controversy in referring to
the Moon as 'void' (ie, empty of influence), whenever it is fully separated
from its last aspect and not yet within orb of its next aspect.

Again taking the overview, it also seems obvious that when most authors
refer to the Moon as 'void of course' they mean that it is out of ob of an
aspect and will remain so for the duration of its transit through its current
sign. One of the clearest definitions of this, and the way that medieval
and renaissance astrologers expected the Moon to remain free of entering
into the orb of application, is given by the German astrologer Johannes
Schöner (1477-1547), who wrote in his Opusculum Astrologicum:

When a planet is separated from any other planet by conjunction or

aspect, and is not joined to another by body or aspect, for as long as that
planet is in the same sign, it is called void of course. However, this ought
to be understood according the orbs and rays of the planets. Take for
example the following: If there is the Moon conjunct Jupiter in
Sagittarius, and after her separation from Jupiter there is no planet in
Sagittarius to which she can be joined by the moiety of orb or of the ray
of any planet which she can aspect, in that case the Moon is said to be
void of course until she leaves Sagittarius and is joined to any planet in
body or in aspect. But we do not observe this only in the Moon. Another
example, Saturn 9 Aries, Jupiter 10 Gemini, Mars 17 Gemini, Sun 20
Aries, Venus 5 Pisces, Mercury 24 Aries, Moon 26 Taurus. There the
Moon is aspected by nothing in 26 Taurus, nor is anything joined to her,
while she is in Taurus, wherefore she will be reckoned void of course.
[18]

This is as good a definition as we are likely to find regarding the

traditional understanding of a void of course Moon. The main difference
between this, and that frequently taught in modern textbooks, is that the
latter often fails to stress the importance of the orb, leaving modern
astrologers to believe the Moon is void of course if it doesn't manage to
perfect a future aspect in its present sign, which would happen far more
often than the traditional definition would allow.

The remainder of this article explores the use of translation of light and
the void of course Moon according to the 17th century text of William
Lilly: Christian Astrology.[19] This demonstrates that beyond the general
definition of being void when out of all reach of planetary aspect, or 'void
of course' when failing to enter into orb of a new aspect until its
movement into a new sign, the Moon can also be recognised as having
temporary 'void of course' periods. These can occur when the Moon is
within orb of an aspect, but where there is an inability to carry forward
the influence of the last aspected planet to the next; (so that, for example,
translation of light would not be possible). For the Moon to be
legitimately described as 'void of course' according to the principle
expressed in Lilly's work, one of the following conditions must be
present.

1. The Moon is fully separated (ie, out of orb) of its last

aspectual contact and not yet within orb of its next aspectual
contact (already defined as 'void' above).

None of the 35 charts published in Christian Astrology, nor any of

Lilly's horaries that I have seen published elsewhere demonstrate
the Moon in such a condition. In fact, I don't recall the Moon
being in this position in any of my own horaries or in any other
historical examples. This is not surprising since it describes a lack
of influence or interest in both fields: the relevant past and future
of the situation.

2. The Moon is still within orb of its last aspectual contact but
 not yet within orb of its next aspectual contact.

It is expected that the Moon will remain responsive to the

influence of its last planetary contact for as long as the two bodies
remain within the limits of the orb. [20] Hence we could argue
that the Moon is not truly 'void' in this position. However, Lilly
refers to the Moon as 'ad vac [going to nothing]' in two of the
three charts he publishes which have the Moon still within orb of
its last aspect but out of orb of its next aspect. [21] In one
judgement he labours upon the significance of this, clearly
describing the Moon as going to be 'void of course' for a little
time and interpreting a period of confusion and inactivity that
corresponds with the number of degrees that the Moon must
travel before it enters into orb of new aspects that perfect within
its present sign. So even though the Moon is not yet empty of the
influence of its previous aspect, the fact that it cannot presently
communicate this influence forward to its next contact, shows that
the Moon's 'course' is interrupted: the flow of virtue cannot
resume until the Moon can communicate freely between the
planets.

3. The Moon is within orb of its next aspect but it has already
fully separated from its last aspectual contact.

There are nine charts in Christian Astrology that have the Moon
in this position, and Lilly makes reference to the Moon being
'currently void of course' or separating from that condition in four
of them.[22] This is the opposite principle to the above and again
demonstrates an interruption in the Moon's ability to
communicate freely between the planets. Debate will obviously
continue as to whether it is generally correct to consider the Moon
fully 'void' or even 'void of course' in such a position, but Lilly's
terminology can be justified because as the Moon moves forward
to complete its current aspect there has been a gap over which the
influence of its previous aspect cannot be transmitted.

The second and third definitions are correct according to Lilly's

perspective, but they do not describe an empty, powerless Moon which is
devoid of all significance; nor do they suggest that the chart cannot be
read. They relate to either a recent or upcoming period of
inactivity/communication breakdown, and describe periods were there is
a potential interruption in the development of the situation. Some of the
most revealing charts will be examined at the end of this article to
consider the impact of this in practical chart judgement.

It is apparent that the definition of a void of course Moon as understood

by most modern astrologers bears little relation to William Lilly's
technique, even though it was once assumed to be an accurate description
of it. In this it is claimed that the Moon is 'void of course' from the
moment that it perfects its last aspect within its present sign up to the
moment that it enters a new sign. Students of Lilly's work were taught to
expect this in the 1980s and early 1990s: the modern definition being
originally taught by the Olivia Barclay Qualifying Horary Course, which
instructed people like myself, Carol Wiggers, Sue Ward, Lee Lehman,
John Frawley, Barbara Dunn, and many others who passed that viewpoint
over to our own students. This assumption helped to generate the false
belief that Lilly was a sloppy astrologer, inconsistent in the application of
his own technique and willing to publish work that was riddled with
errors.

It was not until Sue Ward did some in-depth research into this matter and
presented an article in 1992 (entitled 'The Void of Course Moon: An
Important Discovery') that students of Lilly realised there was a need to
look again at what he was actually doing in his charts with some of the
blinkers removed. Maurice McCann also did important research into this,
resulting in his book The Void of Course Moon. [23]

Sue Ward rightly pointed out that the need for 'perfection' is not specified
in Lilly's definition (most traditional definitions state that the Moon is
void where it does not 'apply' or is not making 'an application'). A study
of the technique within practical chart judgement shows that 'to apply' or
'to make an application' means to have entered into orb of an aspect, so
the Moon is fully 'void' much less often than is commonly supposed
(whenever it is out of orb of any aspect), yet by Lilly's definition it can be
described as 'void of course' (unable to transmit an influence forward)
much more often than supposed.

Although some authors have claimed that orbs are not of any great
importance in horary, [24] Lilly's work shows that he regarded them as
very significant, and his use of translation of light and his definition of
the Moon as void were dependant upon them. But before returning to the
relevance of 'void of course', it is important to understand how the issue
of 'translation of light' fits into this. First consider the meaning of the
word 'void' according to the American Heritage Dictionary of the English
Language - all of the definitions given here are relevant in this matter as
we shall see.

As an adjective:

1. Containing no matter; empty.

2. Not occupied; unfilled.

3. Completely lacking; devoid: void of understanding.

 4. Ineffective; useless.

As a noun:

1. An empty space.

2. A vacuum.

3. An open space or a break in continuity; a gap.

4. A feeling or state of emptiness, loneliness, or loss.

The Moon's ability to Translate Light

Because the Moon has the role of collecting planetary virtues and
'bringing them down' to earth, it is considered 'void' or empty of
significance whenever it is out of orb of any aspect. Because it is also
responsible for carrying planetary virtues "from one to the other" it can
become 'void of course' wherever it loses the ability to commit the virtue
it has collected forward to its next contact. Lilly's work shows that the
Moon can only make a translation of light between two planets that are
simultaneously within its reach. This is reliably demonstrated in all the
occasions where he refers to the Moon transferring the virtue of its last
contact to the next: both planets being within the Moon's orb. Becoming
'void of course' in this way presents a break in continuity - a gap - over
which the Moon loses the power to transmit. Examples where Lilly refers
to the Moon translating light are detailed below:

p.177 ff. A tradesman of this city

In this chart the Moon is separating (ie, still within orb)

from the sextile of Mars and the conjunction of Mercury. It
is applying (within orb) to the conjunction of Venus. Lilly
says that the Moon was "transferring the light and nature
of Mercury and Mars to the querent [Venus]"
It is often assumed that translation of light only occurs
between the last and next points of contact but this is not
the case as this judgment demonstrates - the Moon can carry
forward the influence of Mercury as well as Mars to Venus;
both are relevant because both are currently within the orb
of the Moon, as is Venus.

p.200 ff. A report on Cambridge

Moon is within orb of a separating sextile from Jupiter and

within orb of an applying square to Venus. Lilly describes
the Moon as "transferring his [Jupiter's] light and virtue
to Venus". [Jupiter = 8.28 Aries | Moon = 12.43 Gemini |
Venus = 15 Pisces]

p.219 ff Master B His Houses

Moon is within orb of a separating conjunction with Mars

and an applying square to Saturn. Lilly writes of the Moon
translating the influence of Mars to Saturn. Both are
within orb of the Moon. [Mars = 11.06 Virgo | Moon = 19.38
Virgo | Saturn = 21.25 Sagittarius]

p.289 ff Whether the sick would live or die

Moon is separating from the conjunction of Mars and the

sextile of Mercury; applying to the square of Jupiter.
Lilly refers to the Moon transferring the influence of
Mercury (1st ruler) to Jupiter (8th ruler) as supporting
testimony for his judgement of death. Both are within orb.
p.389 ff If she should marry the man desired?

Moon is separating from the square of Jupiter; applying to

the trine of Mercury. Lilly refers to the Moon carrying the
light of Jupiter to Mercury. Both are within orb. [Jupiter
= 13.20 Cancer | Moon = 13.49 Libra | Mercury = 14.47
Gemini]

p.421 ff If have the portion promised?

Moon is separating from the conjunction of the Sun (ruler

of the 8th house); applying to the trine of Saturn (ruler
of the 1st). Lilly says that the Moon translates the virtue
of the Sun to Saturn, assuring the querent of the money he
was promised. Both are within orb. [Sun = 2.25 Leo | Moon =
10.20 Leo | Saturn = 15.21 Sagittarius]

p.452 ff Prince Rupert

Moon is separating from the trine of Jupiter; applying to

the trine of Saturn. Lilly refers to the Moon transferring
the influence of Jupiter to Saturn in his judgement. Both
are within orb. [Jupiter = 10.24 Pisces | Moon = 10 Cancer
| Saturn = 18.40 Pisces]

There are other charts that fulfil this condition where the principle of
translation is used or implied in the judgement but not specifically termed
as such. [25] However, of the considerable number of charts where either
the Moon's last or next aspect are out of orb, Lilly never makes use of the
principle of translation of light. This may not have been the case for other
authors, a point for which we suffer from a lack of access to judged
charts; but it does appear to have been the case for Lilly.

From a more modern source - Nicholas De Vore in his Encyclopedia of

Astrology - we also find an expressed need for the translating planet to be
simultaneously within orb of the planets it is translating between. In
offering up a definition for translation he writes:

The conveyance of influence which occurs when a transiting planet,

while separating from an aspect to one planet is found to be applying to
an aspect to another, in which event some of the influence of the first
aspected planet is imparted to the second aspected planet by a translation
of light. For example, assume an Horary Figure in which Jupiter or
Saturn, the Significators of the parties to the negotiation of an agreement,
are in no aspect to each other; but Venus while separating from Jupiter is
applying to an aspect of Saturn. There results a translation of light from
Jupiter to Saturn, which is a powerful testimony that Venus represents a
person or an idea that will bring about a settlement. The nature of the
aspect, and of the aspecting and aspected planets through which the
translation is accomplished, determines whether the outcome will be
fortuitous. [26]

At first glance Lilly's older definition does not appear to specify this 'in
orb' requirement; but if we read it again with an emphasis on the word
'presently' meaning at the same time, we see that it does:

Translation of light and nature is, when a light Planet separates from a
more weighty one, and presently joins to another more heavy. [27]

The American Heritage Dictionary of the English Language states that

whilst the word presently means 'in a short time' according to modern
use, its archaic meaning, which dropped from use after the 17th century,
is 'at the present time; currently'. [28] With this in mind we can see that
Lilly's definition of translation is consistent with his demonstrated use of
it, and that it is only applied when the translating planet is in orb of the
two or more planets it is translating between.

However, this issue has been confused by the fact that Lilly gives two
important passages where he describes translation of light; the one noted
above and another on p.125 where he specifies a need for the translating
planet to be received into one of the dignities of the planet it is translating
from. The source for both passages appears to be the 1557 treatise of
Claude Dariot: A Brief and Most Easy Introduction to the Judgement of
the Stars.

Dariot himself probably rested upon an earlier source, but the fact that he
also gives two similarly conflicting definitions of translation - one at
chapter 8 which specifies no need for reception but implies that both
planets should be within orb "as Mercury, separating himself from the
Sun and applying to Venus, doth transport the light and virtue of the Sun
unto her"; and another in his 21st chapter, which states that translation
occurs when a planet separates from one planet "of whom he has been
received, and applyeth to the other significator before he doth behold or
apply unto any other planet" - makes it likely that Lilly was reproducing
elements of Dariot's Introduction into his own.

We therefore have two commonly repeated definitions of translation, one

of which calls for reception, and the other which does not require
reception but which appears to stress the importance of the application to
the future contact occurring simultaneously with the separation from the
last. We can see from his charts that Lilly adhered to the latter and under
these circumstances did not feel constrained by a need for the translating
planet to be received by the planet it translated from.[29]

Lilly's Void of Course Examples

It was also Dariot who left us one of the clearest accounts of how
"Application happeneth when the circles or beams of the planets come to
join together";[30] that is, when they first move into moiety of the orb.
This is seen as a point of 'contact' from which the planets are able to
express an influence upon each other. The influence increases until fully
expressed at 'completion' (or perfection), and remains in force - though
diminishing - until the planets are separated as they pass beyond the
limits of the orb. This means two things:

1. If there is an interim between the Moon's last aspect and its next,
so that it is not within orb of them both simultaneously, the Moon
is unable to communicate the force of the one to the other and
will enter a period when it is temporarily void of course. This is
so, even if the Moon will go on to perfect an aspect before the end
of its current sign.

2. But if the Moon is in orb of an applying aspect, it will bring

whatever influence it has to that planet, even if it must enter a
new sign to do so.

These principles are demonstrated by the charts in Christian Astrology,

some of which are illustrated below.

p.439 ff. If Presbytery shall stand?

Lilly has written in the chart form: "Moon a opposition Venus ad vac, ad
square Mars et Jupiter [Moon from opposition of Venus, to void of
course, to square of Mars and Jupiter]" - indicating that there is a period
after the Moon opposes Venus when it is out of orb of an applying aspect,
before it then enters into orb of its applying square to Mars and Jupiter at
the end of the sign. Lilly refers to this twice in his judgment saying:

"We have the Moon separating from Venus in the 8th, then going to be
Vacua Cursus [empty/void of course], afterwards she squares with Mars,
then with Jupiter"

and later:

"we find the Moon, in plain language (after a little being void of course)
run hastily to the square of Mars and Jupiter".

Although the Moon is still close within orb of its separation from Venus,
it must move forward around 2-3 degrees before it enters into the
recognised orbs of Mars and Jupiter. This is the span of its 'void of course
period'; we can be fairly confident of this because of the judgement that
Lilly applies to the chart. This is one of Lilly's political charts and the
length of the judgement, as well as the overall precision of calculation,
illustrates the care and deep thought that he gave to something that he
knew could stir political feathers and leave him open to stinging criticism
if he made astrological mistakes.

Since the judgement of this chart is relevant to understanding Lilly's use

of technique, the backdrop to the question deserves some explanation.
The question was asked in March 1646 as Presbyterianism, (a staunch
form of Protestant Christianity particularly favoured in Scotland), was
gaining political strength. King Charles I was proposing to make it the
official religion of both Scotland and England, a move which would have
secured the support of Scottish Royalists in his struggles against
Parliament. The question concerned whether that move would succeed.
The proposal received support from some of the more conservative
members of Parliament, and the Church of England was to embrace
Presbyterianism by an act of the Long Parliament in 1647. However, it's
influence was to be dramatically challenged in 1648 as Cromwell, who
refused to accept its authoritarian imposition on the beliefs on other
Protestants, rose to the highest office of the state to lead the 'second civil
war' that resulted in the execution of the king. In December 1648 the
power held by Presbyterian MPs was ended when 96 of them were
purged from Parliament.

Despite the powerful political consequences, this is a religious matter, so

Lilly takes the heavily afflicted Venus, ruler of the 9th house, as the main
significator for the current state of religious division and the influence of
Presbyterianism. He regards Saturn in the 9th as a secondary significator
and suggests from this that "Presbytery shall be too strict, sullen and
dogged for the English Constitutions". Lilly is also interested in Jupiter
as the natural significator for religion, and the fact that Jupiter is
stationary and turning direct provides a background for his judgement
that current events will be subject to later alteration. He sees the Moon's
forthcoming squares to Mars and Jupiter as indicating the prospect of
future conflict over the matter, when the public will challenge the
religious authorities, precipitated because "the soldiery then, or some
men of fiery spirits will arise". [31]

The detail of this part of his judgement appears to hinge upon the
temporary void of course Moon period - as there are less than three
degrees before the Moon moves into is future applications, so Lilly refers
to a period of less than three years wherein the public will be confused
and unsure of what is happening, before the soldiers (Mars) begin to act,
and "the Commonality [Moon] will defraud the expectation of the Clergy
[Jupiter]". So as the Moon moves into the orb of its next contacts, it once
again resumes its activating role.

What we see from this, is that whether or not Lilly refers to the Moon as
'currently void of course' or 'separating from void of course' as it moves
forward to enter into the orb of its next aspect, the Moon is capable of
'bringing down' the influence of other planets from the moment that it
moves into their range, and for as long as it remains so.

p.165 ff. Example of another ship

In this example Lilly reviews the Moon's last aspect. This is something
he routinely does to get a grounding for the background of the question,
even if the Moon's last aspect is well out of orb or occurred in the
previous sign.[32] This is relevant in symbolising the last event to impact
upon the situation under scrutiny. In this case he has to trace the Moon
right back to the middle of the previous sign to find it: a square to Saturn.
Since the afflicted Saturn rules the 8th house of death and the 9th house
of sea journeys, he judges this to show that the Ship had met the "danger
(of death) viz, shipwreck" some time before the question was asked. From
that point on the Moon had remained void of course until its present
application to Saturn by trine.

Despite the Moon's current application to Saturn by trine, the violent

fixed star connections and damaging indications in the chart are
overwhelming; so Lilly judged the ship was lost.

In this chart the Moon, as the ruler of the ascendant, represents the ship
and those that sail in her. Lilly describes the Moon as "at the time of the
Question void of course", an indication that the ship and those that sail in
her were lost at sea. This is not a definition that most astrologers would
apply, since the Moon is in a new sign and is well within orb of its
applying trine to Saturn. Perhaps he meant to say that at the time of the
question the Moon had been void of course, but what Lilly emphasises in
this judgment is that the Moon is unable to carry any directing influence
forward to Saturn. It has only separated from its last square of Saturn in
the previous sign (which indicated the time of 'death'), and will next
apply to the trine of Saturn and then the opposition of Mercury, (which as
ruler of the 12th and 4th houses brings the unfortunate news of the
drowning), so in a sense the Moon is void because it is empty of virtue.
The most important point is that the recognition of a void of course
period was a major factor in Lilly's judgement and we can see that he
used it to denote a period of inactivity and confusion: "and as the Moon
had been void of course, so had no news been heard of her".
p.152 ff. If her son were with his master or at her own house?

Many modern astrologers would define this Moon as void of course,

because it perfects no aspects before it changes sign. But Lilly makes no
reference to it being void of course, and he would not consider it such
because the Moon is still within orb of its last aspect and already within
orb of its next. He tells us "I observed further, that the Moon did apply to
a sextile dexter of Saturn, Lord of the fourth house" - which helped to
form his judgement that the son was at his mother's house and that they
would be united. The Moon must enter a new sign before perfecting its
sextile to Saturn, but it is within 7° at the time of the question, so within
orb of application.

This is one of several examples where Lilly makes great use of the
Moon's application to one or more planets that it perfects with in the next
sign. [33] This approach is not peculiar to Lilly; we have a scarcity of
accessible horaries from authors that preceded him in the medieval
period, but of the examples we do possess we can see that they did not
dismiss the value of aspects in orb that will or have perfected over sign-
boundaries, and some of them were surprisingly generous in the
allowance they gave.

p.401 ff. If his Excellency Robert Earl of Essex should take Reading?

Lilly notes on the chart form that the Moon is "a vac" [from nothing] and
applying to the sextile of Mars and the trine of the Sun. He doesn't term
the Moon 'void of course' but states in his judgement that "the Moon
separated (a vacuo [from nothing]) and indeed there was little hope that
it [Reading] would have been gained in the time that it was".
At the time of this question the Earl of Essex, fighting for the
Parliamentarian cause, was engaged in a siege on the Royalist stronghold
at Reading. The question was asked by a man 'of honour' who favoured
the Parliamentarian cause, and so Lilly assigns Essex to the ascendant
and uses Mars as his significator. The Moon's last aspect was a trine to
Jupiter in its present sign, but this is separated by over 17½ degrees so
well beyond the limits of the orb (widest orb allowed between the Moon
and Jupiter is 12° 15'), and therefore not considered an influence that
remains in present effect. The Moon perfects no future aspect in its
present sign, but is already within orb of its application to Mars and the
Sun, although the Moon must change sign in order to complete these
aspects. This is a situation where modern definitions would write off the
influence of this Moon as void of course and discount the relevancy of
the application to Mars in the following sign. Yet it is a pivotal point of
Lilly's judgement that Reading would hold: "because the Moon was so
directly to the sextile of the Lord of the Ascendant [Mars], without any
frustration or prohibition".

Lilly describes the recent 'empty' period of the Moon as denoting a time
of "little hope" of effective resolution at the start of the siege, and he
looks to the future application of the Moon to Mars to indicate the point
at which Essex achieves his aims. The chart is published for posterity and
Lilly confesses that he was three days out in his prediction of when
Reading would be successfully taken, because it was delivered on the
27th April whereas he had argued for the accomplishment eight days after
the question was asked, He points out, however, that it was on the eighth
day that the two armies entered into treaty, which made the generality of
his prediction correct if not the specific details of how it ended. Although
he doesn't state as much, it is fairly obvious that Lilly took this eight day
time span from the number of degrees that separated the Moon's applying
sextile to the out-of-sign Mars.

Generally, it is considered that the movement of a planet out of one sign

into another brings a dynamic change, so the energy of that planet is
fundamentally altered, as if a 'reset' button has been pressed. Therefore
we might assume that if the Moon is carrying forward a planet's
influence, it needs to make contact with another planet to discharge the
influence before it leaves its present sign. However, since application
denotes contact, a transfer of disposition begins as soon as the two
planets move into orb of each other. Although the aspect is not completed
before the change of sign, the fact that contact has been made is enough
to ensure the planets remain locked into their relationship with each other
until it is completed.

There are many charts in Christian Astrology that could be said to contain
a void of course Moon if we go by the modern definition; although there
is only one where the Moon fails to enter into application of a new aspect
before it gets to the end of its current sign: the 'Horse stolen at Henley'
chart on p.467, which has the Moon separating from Saturn at 11° Leo
and making no further applications in its current sign. Here Lilly
overlooked the affliction of a void of course Moon because of the "many
good significations that the querent should recover his lost horse",
including a direct application between the significator for the horse and
the ruler of the querent's house of substance. He has explained that it is
viable to do this in one of the most revealing comments he makes
regarding the condition of void of course on page 122, where he
succinctly captures the element of inactivity or lack of underlying
motivation in writing:

"All manner of matters go hardly on (except the principal significators be

very strong) when the Moon is void of course".

Points to Note:

 To be 'void' implies a state of emptiness and a lack of impetus. In

Lilly's charts we can see that it is possible for the Moon to be
defined as temporarily void of course without remaining out of
 orb of aspect for the remainder of its movement through the sign.
These interludes are descriptive of periods where there is little
sense of clear motivation, clarity, or definable energy.

 Beware of the stock phrases that a void of course Moon means "it
doesn't matter", "nothing will happen/can be done", "there is
nothing to worry about" or "the chart cannot be read". Lilly only
says that "All manner of matters go on hardly" when the Moon is
VOC, and as the lost ship chart shows, this does not necessarily
equate to having nothing to worry about. Each chart is unique, but
a more reliable principle is that there is a lack of momentum to
drive the event forward. Some of Lilly's comments regarding the
Moon when it is void of course include:

o …you shall seldom see a business go handsomely forward

when she is so (p.112)

o … if the Moon was void of course, the news proved to be

of no moment, usually vain or mere lies, and very soon
contradicted (p.192)

o …unless the Significators apply strongly, there's seldom

any Bargain concluded … and yet both parties wrangle,
and have some meetings to no purpose (p.377)

 If the main significators are strong and effective, a chart with a

void of course Moon can still have a positive outcome. A strong
application is less dependant upon the need for support from the
Moon.

 To be void is a particular debility for the Moon, since it relies so

heavily upon the influence of superiors for expression. The
Moon's role in transmitting virtue is the reason why it is taken as
a natural significator for messages, messengers, letter carriers,
general communication and the relaying of information between
one person and another.

 Lilly's use of translation of light requires that the translating

planet is within orb of the planets it is translating between.

 The translating planet may translate the influence of more than

one planet, providing they are both within orb of aspect.
  In this case it is not necessary that the translating planet is
received into the dignities of the planet it is translating from, but
it might be a more productive or welcomed translation when this
occurs.

 Although Lilly's judgements contain fewer examples of

collection, the same principle of needing to be within orb seems
expressed in his definition on p.126, where he states that the
planets being collected should "both cast their several Aspects to
a more weighty Planet then themselves". Ideally, it will also
involve reception but this is a strengthening element and is not
necessarily essential.

 Aspects that are 'out of orb' need not be ignored. Lilly regularly
considered the Moon's last aspect to understand something of the
background to the horary, regardless of how far back it was. He
also considered the potential of aspects that were presently out of
orb but which would perfect before one of the planets moved into
the next sign. But these were treated as currently inactivated and
there was no sense of transmitting or collecting virtue between
these planets.

Notes & References:

1] Ptolemy, Tetrabiblos, I.2; Trans. F.E. Robbins (Harvard

Heinemann ed. 1940); Loeb Classical Library p.7.
Back to text

2] See 'The Hymm to the Moon god' translated by J.B. Pritchard in

Ancient Near Eastern Texts relating to the Old Testament The
tablet is assumed to have been compiled between 668-633 BC
but the text states that it was copied from an older composition,
the antiquity of which is unknown.
Back to text

3] R.E. Guiley, The Lunar Almanac, (London, Piatkus, 1991) p.147

Back to text

4] Robert Eisler, The Royal Art of Astrology, (London, Herbert

Joseph Ltd., 1946); p.145. In Britain the Lunacy Act was
 replaced by the Mental Health Act in 1959.
Back to text

5] Tetrabiblos, 1.4; tr. J.M. Ashmand, (London, David and

Dickson, 1822); p.13.
Back to text

6] D. Bradley, M Woodbury and GW Brier, 'Lunar Synodical

Period and Widespread Precipitation', Science Magazine, issue
137: 748-750 (1962).
Back to text

7] The ancient text of Dorotheus advises against performing

operations that could lead to bleeding when the Moon is new
(until it has separated from the Sun by 13 degrees), and when it
is in opposition to the Sun. Carmen Astrologicum, trans. David
Pingree. Leipzig: Teubner, 1976; V.39. 2-4.
Back to text

8] See www.policeops.com. A detailed article on the 'Full Moon

Effect' is subtitled "Why does all hell seem to break loose on or
around the Full Moon?". Its main thrust is that changes in ions in
the air cause "hyperactivity, depression, violent behavior, road
rage, higher occurrences of migraines and asthma". (Accessed
10 Nov 2004).
Back to text

9] Semiotica Uranica or An Astrological Judgement of Diseases;

3rd edition, (London, Nathanial Brooke, 1658), p.4
Back to text

10] Ramesey, W., (1653) Astrologia Restaurata (Astrology

Restored). Facs. (Nottingham, Ascella, 1995); Chap. VII.
Back to text

11] Originally published in The Traditional Astrologer, issue 5: p.29

(1994). Available online at www.skyscript.co.uk/sublunar.html.
Back to text

12] Translated by Christopher Warnock. Quoted in his book The

Mansions of the Moon, (Washington DC, Renaissance Astrology,
2006); p.22. The Picatrix is the Latin name for a compilation of
many earlier works. It was originally published in Spain around
1000 AD under the title Ghayat al-Hikam (The Aim of the Wise)
and was first translated into Latin in 1256. It was circulated
secretly in manuscript form, a copy of which was owned by
William Lilly (see Warnock, p.21).
Back to text

13] The Astrologer's Guide: Anima Astrologiae 'Being the One

 Hundred and Forty-six Considerations of the famous Astrologer
GUIDO BONATUS translated from Latin by Henry Coley,
together with the Choicest Aphorisms of the Seven Segments of
JEROM CARDAN OF MILAN, edited by William Lilly'; (1676).
Facs., London: Regulus, 1986. Con. 5. Guido Bonatus was a
highly influential 13th century Italian astrologer.
Back to text

14] Carmen Astrologicum, V.5.18.

15] Astrologia Restaurata, Chap. VII.

Back to text

16] I.12.7
Back to text

17] Consideration 5.
Back to text

18] Originally published 1539. Translated and published by Project

Hindsight, Latin Track Volume IV, 1994.
Back to text

19] Lilly, W., (1647), Christian Astrology. Facs. London: Regulus,

1985. A copy of the text from volumes I & II is available online
as a free word document download at
www.mithras93.tripod.com/books/books.html. (Accessed
January, 2006).

William Lilly's significance in this matter is often regarded as

pivotal because no other traditional work currently available
demonstrates the interpretation of the technique as firmly as he
does through his practical examples.
Back to text

20] For an explanation of the traditional approach to calculating

aspectual orbs (denoted by the planets involved rather than the
aspect involved) see 'The Classical Origin and Traditional use of
Aspects' by Deborah Houlding, and the links that extend from
that page.
Back to text

21] The three charts are: p.399: A Figure erected to know whether
Sir William Waller or Sir Ralph Hopton should overcome; p.439:
If Presbytery shall stand?; p.467: A Horse lost or stolen near
Henley, if recoverable or not?
Back to text

22] p.165: An Example of another Ship; p.385: A Lady, if marry the

Gentleman desired?; p.401: If his Excellency Robert Earl of
 Essex should take Reading?; p.436: Terrible Dreams.

The five charts that make no reference to the condition are on

pages 286, 392 (a poor example because the Moon is only a few
minutes out of orb), 455, 470 and 473. A failure to reference the
condition does not mean that it was not recognised of course -
like most horary astrologers Lilly concerned himself with
detailing only the factors that were most instrumental in his
judgement, not of trying to specify every condition that exists in
the chart. In the same way we wouldn't expect him to explain
that the Moon is in the Via Combusta in every chart where it is
not a main element of his interpretation.
Back to text

23] Sue Ward's original article was published in the Horary

Practitioner magazine; issue 15, October 23, 1992. (JustUs &
Associates. Issaquah, USA). Further discussion was raised by
Sue Ward's response to Maurice McCann's article 'the
Considerations before Judgement' (series 1 and 2, Volume 63,
Astrological Quarterly, the magazine of the Astrological Lodge
of London), and replies within the subsequent issues.

Sue Ward's more recent article 'The Consideration Before

Judgement concerning the Moon when Void of Course' is
available online at www.worldastrology.net/articles/voc.html
(accessed 6 Nov, 2005).

Maruice McCann's book on the void of course Moon was

published by Tara Publications, 1997. Details are available on
his website at www.tara-astrology.com. Although much of his
content is very illuminating, I disagree with some of McCann's
suggestions - for example that Lilly was wrong to discount
aspects to antiscia in his use of void of course, because this was
not part of Lilly's usual technique or a principle that he
advocated. Both authors deserve credit however for helping to
stimulate a more critical appreciation of Lilly's work.
Back to text

24] For example, John Frawley, in his The Horary Textbook, claims
"Any two planets in the same sign have an effect upon each
other, no matter how far apart they may be", but on the same
page he asserts "we are mainly concerned with planets exactly
aspecting each other". These perspectives seem incompatible
and leave confusion as to whether the validity of aspects is
determined by the signs or the planets involved. (Apprentice
Books, London, 2005) pp.97-98.
Back to text

25] Examples include: 'A Woman of her husband at sea' (p.417) and
'If Obtain the Parsonage?' (p.437).
 Back to text

26] Philosophical Library, New York, 1947.

Back to text

27] CA., p.111.

Back to text

28] The definition is available online at www.dictionary.com.

Back to text

29] For example, the Moon is not received into the dignities of Mars
in the translation used in the chart 'Master B His Houses'.
Back to text

30] A Brief and Most Easie Introduction to the Judgement of the

Stars, Fabian Withers translation, Chap.7.
Back to text

31] Various factors of this chart relate well to Cromwell, who in

1648 rose to the highest ofice in the country through his
opposition of these policies. Alongside his margin note 'The
soldiery will distaste it' Lilly writes: "If you would know who
shall most afflict, or who shall begin the dance, or most of all
oppose it? Saturn represents the countryman, for he afflicting
the house properly signifying Presbytery shows the cause".

Cromwell, though remembered for his 'fiery spirits' was

generally a "quiet, simple, serious-minded man who spoke
little". He "was not a learned scholar" but was "born into a
common family of English country Puritans, having none of the
advantages of upbringing that would prepare him to be leader of
a nation". See 'Oliver Cromwell: Lord Protector of England
(1599-1658)'

Traditional commentaries on Cromwell's chart are reviewed by

David Plant in his article 'The Nativity of Cromwell: Gadbury vs
Partridge'.
Back to text

32] Other examples where Lilly reviews the significance of aspects

that perfected in the previous sign include: p.392: A dog missing;
(p.392 ff.); p.442: If attain the Philosopher's stone?; p.468: If
Bewitched?; p.473: The Time of his Excellency's Robert Earl of
Essex, last setting forth into the west.
Back to text

33] Other examples include: p.238: If the Querent should ever have
children?; p.385: A Lady, If marry the gentleman desired?;
p.401: If his Excellency Earl of Essex should take Reading? (in
 this example Lilly notes the Moon's application to the Sun and
Mars: both of which perfect in the next sign but are currently
within orb); p.417: A Woman of her husband at sea; and p.471:
A Lady of her Husband at Sea.
Back to text

Deborah Houlding is the web mistress of the Skyscript site.

The past editor of The Traditional Astrologer magazine, and
author of The Houses: Temples of the Sky, her articles feature
regularly in astrological journals. She has a particular interest
in researching the origin and development of astrological
technique and as a consulting astrologer specialises in horary. She is the
principal of the STA school of traditional horary astrology, which offers
courses by correspondence and intensive residential seminars.

By Deborah Houlding:
The Houses: Temples of the Sky