THE MAGICAL SIGNIFICANCE OF THE LUNAR STATIONS IN THE 13 TH CENTURY YEMENI "

KITB AL-TABIRA F 'ILM AL-NUJM" OF AL-MALIK AL-ASHRAF

Author(s): DANIEL MARTIN VARISCO
Source: Quaderni di Studi Arabi, Vol. 13, Divination magie pouvoirs au Ymen (1995), pp. 19-40
Published by: Istituto per l'Oriente C. A. Nallino
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 DANIEL MARTIN VARISCO

THEMAGICALSIGNIFICANCE
OF THE LUNARSTATIONS
INTHE 13thCENTURY YEMENI
KITAB AL-TABSIRA Fl 'ILMAL-NUJUMOF AL-MALIK AL-ASHRAF

At themiddle of the 13th century much of Yemen came under the control of the
Rasulid sultans, who had earlier been retainers toAyyubid notables invading fromEgypt.
For the next two centuries Yemen witnessed a scholarly florescence under Rasulid
patronage thathas never been duplicated before or after on theArabian Peninsula.1 Of the
numerous Rasulid manuscripts still extant, several deal with the esoteric pursuits of

astrology and various types of magical knowledge. It is obvious from these texts that the
authors, some of whom were the sultans themselves, had access to a wide range of sources
and were in contact with scholars east and west. One of these original texts is Kitdb al
Tabsira fi 'Urnal-nujum>2 an astronomical and astrological study by al-Malik al-Ashraf
'Umar ibn Yusuf (died 696/1296), the third of theRasulid rulers. This text is important
because it provides a thorough examination of previous astronomical and astrological
works in addition to practical information on Yemeni folk astronomy and folklore,

especially in the detailed agricultural almanac. While al-Ashraf discusses a wide range of
astrological issues, it is his treatmentof themagical significance of themoon in relation to
the lunar stations (manazil al-qamar) thatwill be examined in this study. After a brief
introduction to the topic, I present an analysis of the contents of the text followed by an
annotated translation of the section on themoon stationing in each lunar station. The
remarks address two questions: how was this lore in
concluding widespread astrological
medieval Yemen, and why was this type of astrology recorded in aMuslim context?

The Lunar Stations inArab Tradition

Islamic astronomy and astrology owed much to classical roots, especially the

1 There is no overall survey of Rasulid Yemen in a Western language, apart from the
outdated translationby Redhouse of al-'Uqud al-lu'lu'iyya of al-Khazraji (1906-1918).
For the historical context of the 13th centuryRasulids, see Varisco (1993b).
2 The only known manuscript of this importanttext is Huntington 233 (Uri 905) in the
Bodleian Library atOxford. The translationhere is fromchapter25 of this text, located at
folios 52r-55v. An Arabic edition and English translationof the almanac in this textcan
be found inVarisco (1994).

QSA, 13 (1995),pp. 19-40

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seminal Tetrabiblos of Ptolemy, Syriac, Persian, and Indian sources. The solar zodiac,

along with knowledge of the seven planets, formed a fundamental basis for these
astrological texts. In India ancient scholars had devised a lunar zodiac, primarily with
astrological significance in theHindu, and laterBuddhist, traditions.After the rise of Islam
the Indian concept of the lunar zodiac was combined with indigenous Arabian

meteorological folklore on the so-called anwa' stars to form a formal system of "lunar
stations" (manazil al-qamar)? These stations constituted an expanded zodiac along the
ecliptic, defined in this case by the moon rather than the sun. In medieval Islamic

perspective there were twenty-eight lunar stations spread through the zodiacal
constellations. Although each station was identifiedwith specific stars, as shown in table
1, for practical purposes each station represented 12? 5 1' of arc, much the same as each
zodiacal sign extended for 30? along the ecliptic.

Table 1 Identification of theLunar Stations

No. Arabic Name Identification Zodiacal Location
1 sharatan
P yArietis 1? 00' Aries
2 butayn e 5 p Arietis 12? 51' Aries
3 thurayyd Pleiades 25? 42' Aries
4 dabardn a Tauri 8? 34' Taurus
5 haq (a Orionis
X (pi cp2 21? 25' Taurus
6 han 'a y \ Geminorum 4? 17' Gemini
1 dhira' a P Geminorum 17? 08' Gemini
8 nathra e y 8 Cancri TOO' Cancer
9 tarf K Cancri, X Leonis 12? 15' Cancer
10 jabha ^yr\ a Leonis 25? 42' Cancer
11 zubra 8 9 Leonis 8? 34' Leo
12 sarfa P Leonis 21? 25' Leo
13 'awwa' P t| y 8 e Virginis 4? 17' Virgo
14 simak a Virginis 17? 08' Virgo
15 ghafr ^ l K X Virginis 1?00' Libra
16 zubanan a P Librae 12?51' Libra
17 iklll P 8 K Scorpii 25? 42' Libra
18 qalb a Scorpii 8? 34' Scorpius
19 shawla X D Scorpii 21? 25' Scorpius
20 na (a7m G9T^Y8eT| Sagittarii 4? 17' Sagittarius
21 balda [vacant space] 17? 08' Sagittarius
22 sa (dal-dhabih a P Capricorni TOO' Capricornus
23 sa (dbula' ]XE Aquarii 12? 51' Capricornus
24 sa'd al-su'ud c1Capricorni, b ? Aquarii 25? 42' Capricornus
25 sa (dal-akhbiya Y 7T? T|Aquarii 8? 34' Aquarius
26. al-fargh al-muqaddam a P Pegasi 21? 25' Aquarius
21 al-fargh al-mu'akhkhar 8 y Pegasi 4? 17' Pisces
28 batn al-hut P Andromedae 17? 08' Pisces

3 The evidence for the "arabization" of the lunarzodiac is presented inVarisco (1991).

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The rationale for twenty-eight stations, or at times twenty-seven in Indian astrology, was
quite simple. The sidereal revolution of themoon took about 27 1/3 days, so that each
night themoon appeared to "station" in a segment of arc equal to about l/28th of the entire
orbit of themoon. Groups of stars located on or near this section of themoon's course
were identified as "stations" (manazil)4 throughwhich themoon passed. Astronomers were
aware that themoon did not repeat its orbit exactly the same month aftermonth, but there
was a rough fit that could be observed. Such a lunar calendar gained little prominence in

time-keeping, as itwas eclipsed by the Islamic calendar based on themoon's phases. But it
nevertheless held importance to astronomers as a way of furtherdividing the ecliptic, and
to astrologers as yet another cosmic connection.
A brief examination of the identification of the stations indicates that it is in essence
an expanded zodiac. Indeed, al-Sufi (1954, 142) in his classification of the constellations
stated that the first of the stations was sharatan, defined as the two horns of Aries, the
Ram, precisely because it signalled the start of the zodiacal year. The second station,
butayn, was the belly of theRam, and the following station of the Pleiades was at times
equated with the tail of theRam. Mathematically, the relation of these twenty-eight lunar
stations to the twelve zodiacal constellations was quite straightforward: each zodiac
comprised two and one-third stations. From a strictlyobservational perspective, this kind
of correlation made little sense, especially for time-keeping, but for astrological purposes it
was the supposed link to other phenomena thatmattered. Medieval Arab scholars believed
the lunar and solar zodiacs were established as signs by God. They assumed that the
ancient prophets, such as Daniel, and sages, including Hermes,5 had recognized these
celestial signs as a gift forman's esoteric use.
Links were also made between the lunar stations and the 28 letters of the Arabic
alphabet (Bausani 1978, 275; al-Buni n.d., 1, 18-20), abstract patterns of dots used in
geomancy (Savage-Smith and Smith 1980, 32-33), and even the names of angels. One of
the key elements in this linkage is the number 28, which was precious to themedieval
numerologist. In classical number lore thiswas a perfect number, equal to the sum of its
parts (7+6+5+4+3+2+1). In addition, 28 equals its half (14), plus its fourth (7), plus its
seventh (4), plus its fourteenth (2), plus its twenty-eighth (1). The Ikhwan al-Safa' (1957,
1, 71) noted that 28 is also the sum of the 7 planets, 9 spheres (aflak) and 12 zodiacal
houses (buruj). The esoteric quality of 28 is furtherentrenched in the famous alchemical
Geber's Square, where 28 is the sum of the numbers in the top row and right column
(4+9+2+7+6). And, the number 28 became a symbol of prophethood in Islamic mysticism
(Corbin, 1986, 103-111).

4 These should be compared to restingstops (i.e., stations) thata camel makes in a journey,
the classical in Arabic, rather than mansions or houses of the moon.
meaning
^ An important manuscript attributedtoHermes on the lunar stations can be found in the
Egyptian National Library,Halim miqat 11.

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 Inmedieval Arab cosmology virtually anything could be linked to another by virtue
of its nature: the essences of hot, cold, wet, dry; and, the elements of fire,water, earth, air.
Table 2 records the essential characteristics attributed to the lunar stations by al-Ashraf.

Table 2. Characteristics of theLunar Stations

Station Essence Element Weather Fortune
1 sharatan ire wind unfavorable
2 butayn hot, dry cloud favorable
3 thurayyd hot, cold east wind mixed
4 dabardn dry earth unfavorable
5 haq 'a dry mixed
6 han 'a air violent wind favorable
7 dhird' air favorable
8 nathra unfavorable
9 tarf fire water, rain unfavorable
10 jabha wet, hot rain favorable
11 zubra dry fire favorable
12 sarfa fire,earth mixed
13 'awwa' dry earth mixed
14 simak dry unfavorable
15 ghafr wind favorable
16 zubdnan wind mixed
17 iklll wind mixed
18 qalb water favorable
shawla19 water, fire mixed
20 na'd'im fire favorable
21 balda dry fire unfavorable
22 sa'd al-dhdbih dry earth unfavorable
23 sa {dbula' earth mixed
24 sa 'd al-su 'ud earth,wind favorable
25 sa 'd al-akhbiya wind unfavorable
26 al-fargh al-muqaddam wind favorable
27 al-fargh al-mu 'akhkhar water mixed
28 batn al-hut water 6
[favorable]

Each station is also considered in termsof whether it is held to be favorable or unfavorable,

auspicious or inauspicious. According to al-Ashraf, eleven were considered to be favorable
(su fiid),nine were unfavorable (nuhiis) and eightwere mixed (mumtazaj).
In his text al-Ashraf also listed the types of incense (bukhurdt) appropriate for each
station of themoon (Table 3). A similar list,with minor variations, is recorded in a later
Rasulid text,7 and Shams al-ma'drif of al-Buni (n.d., 18-21). Medieval texts, often

6 The informationin the text is not readable, but other sources describe batn al-hut as
favorable.
^
Cairo, Dar al-Kutub,Taymur riyadiyyat274.

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attributed to Hermes, also record incense for the planets (al-Antaki 1952, 90; al-Tifashl
1980, 190).8

Table 3. Incense for theLunar Stations according to al-Ashraf

1 sharatayn pepper (filfil),black cumin (al-habba al-sawda ')9
2 butayn aromatic wood ('ud)l0> saffron,mastic (mastaka*)
3 thurayyd frankincense (lubari),11black cumin
4 dabardn sweet pomegranate husk, frankincense
5 haq 'a frankincense, aromatic wood, mastic
6 han'a costus (qust)> wormwood (bizr al-shlh)
7 dhird' nettle seed (habbat al-anjura), frankincense bark12
nathra 8 frankincensebark, pomegranate root, costus
9 tarf aromaticwood, saffron
jabha 10 myrtle seed (habb al-ds), saffron
zubra 11 frankincensebark, pepper13
12 sarfa * nutmeg (jawz buwa)14
13 'awwa saffron,pepper15
14 simak male frankincense, indigo seed (habb al-nll)16
ghafr 15 male frankincense17
16 zubanan wormwood, camomile
17 iklll pepper, aromaticwood, saffron
18 qalb Betel nut leaf (waraq al-jufal), white myrobalan (hililaj)1*
19 shawla pomegranate husk, mastic19
20 na'a'im male frankincense,wormwood20

A detailed list of appropriateand inappropriateincense for each planet is provided in the

modern text of al-Tukhi, n.d., unpaginated charts at end of book.
^ This isNigella sativa and should not be confusedwith regularcumin as a spice.
10
The term (iid can be used for a number of aromatic or odiferous woods, often in reference
to aloeswood.
11 The association of thePleiades with frankincense is attributedto the legendaryHermes
and Sinan ibnThabit by Agrippa von Nettlesheim (1897, 108).Writing at thebeginning
of the 16th century,Agrippa also linked thePleiades to the herbs diacedon and fennel.
Al-Buni (n.d., 1, 18) appears to link thePleiades with flax seed, although itmay be that
the publication is corrupt.
12
Al-Buni (n.d., 1, 19) appears to link this station with celery seed and flax seed.
13
Al-Buni (n.d., 1, 19) links this station only with sweet pomegranate husk. Taymur
riyadiyyat21A lists frankincensebark and saffron.
14
Taymur riyadiyyat274 adds thatthereis no other incense (la ghayrih).
^ Al-Buni (n.d., 1, 20) onlymentions frankincensefor this station.
^ Al-Buni (n.d., 1, 20) reads harmal (wild rue) instead of indigo.Taymur riyadiyyat 21A
listsmale frankincenseand theben-nutQiabb al-bari).
17
Taymur riyadiyyat21A listsmale frankincenseand indigo seed.
18
Although this is the spelling in themanuscript, it is more commonly spelled with an
initialhamza. Taymur riyadiyyat214 listspepper and aromaticwood forqalb.
19
Taymur riyadiyyat21A only lists sweet pomegranate husk.
20 Al-Buni (n.d., 1, 20) onlymentions frankincensefor this station.Taymur riyadiyyat21A

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 balda 21 musk?21, saffron22
22 sa'd al-dhabih safflower
23 sa 'd bula4 camomile, cumin23
24 sa *dal-su (ud aromatic wood, mastic
25 sa 'd al-akhbiya frankincense,pepper, sarcocolla ('anzurut)24
26 al-fargh al-muqaddam frankincense, black cumin, saffron25
27 al-fargh al-mu'akhkhar pepper, cinnamon, frankincense26
28 batn al-hut black cumin

Prognostication by theLunar Stations

Analysis of the vast magical and talismanic literature in Arabic is unfortunately
rather scant, especially in English.27 There is a long and well-documented history of
prognostication by celestial events, although most of this is clearly derived from earlier
non-Arabic sources. Arabic astrological textswere indeed numerous and instrumental in
carryingmuch earlier lore, even Greek and Sanskrit, to theChristian West. One of themost
famous astrology sources in theWest was the well-traveled Book of Thousands of Abu
Ma'shar, a book originally written between A.D. 840-860. This textwas translated twice
into Latin during the 12th century A.D., by John of Seville in 1133 and by Hermann of
Carinthia in 1140.28 This same author is credited with introducing the Indian
hermerological calculations related to the lunar stations into Arabic (Ebied and Young
1976, 298). In some texts, such as the treatises of Ikhwan al-Safa', some of the esoteric

lists male frankincense and mastic.

21 The textappears to readmusk, but itmay be sunbul.Musk is the incense associated with
the planet Venus (al-Tifashl 1980, 190). However, al-Bunl (n.d., 1, 21) and Taymur
riyadiyyat274 mention hyacinth (sunbul).
22 Al-Buni (n.d., 1, 21) and Taymur riyadiyyat21A record aromaticwood for this station.
23 Al-Bunl (n.d., 1, 21) onlymentions camomile for this station.
24 This is also spelled anzuriit. Taymur riyadiyyat21A does not record sarcocolla for sa *d
al-akhbiya.
25 Taymur riyadiyyat 21A does not record saffron.
2^
Al-Buni (n.d., 1, 21) and Taymur riyadiyyat 21A do not mention frankincense for this
station.
27 There are few recent studies of the genre, but the classic study is Fahd (1966). Much of
thework on Arabic talismans and numbermagic stems fromNorth Africa; see especially
Lagarde (1981), and Abou Bekr Abdeslam (1903). An important NorthAfrican discussion
on magic has been translatedby F. Rosenthal in his edition of theMuqaddima of Ibn
Khaldun (1967, 3, 156-227). Ethnographic informationfrom various parts of theMiddle
East was compiled by Kriss and Kriss-Heinrich (1960-62). The most importantArabic
text is theShams al-ma'arif aUkubra of Ahmad ibn 'All al-Buni (n.d.), who died in
622/1125. The lettermagic of al-Buni has been studied by Lory (1987-88). Numerous
poorly printedmagical textshave been published in thiscentury,especially in Egypt, an
example of thegenre being Ahmad Musa al-Zarqawi (1325/1907).
28 The impact of this texton European astrology is discussed by R. Lemay (1962). For an
English summaryand translation,see David Pingree (1968).

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knowledge on the stations is attributed to the legendary Hermes.
The zodiacal and planetary esoterica was widespread, but the reckoning of what was
favorable or unfavorable according to the twenty-eight lunar stations vis-^-vis themoon
was limited and almost certainly derived from Indian sources. Arabic sources on the
stations did not simply copy information from Indian literature,where the station was
significant for a wide range of ritual activities. Yet, most of the prognostications relevant
in theArabic texts are found in earlier Indian astrological texts.These include love charms,
making poisons, medicine, crafts, use of weapons, fighting, planting trees and crops,
travel, new clothing, and marriages (Kane, 1958, 5, 1, 559-561). Scholars in India
combined their system of stations, originally associated with deities, with earlier
Babylonian astrology and prognostications (Pingree 1963, 230). Thus, some of the esoteric
lore extends back centuries to earlierNear Eastern civilizations.
Many astronomical and astrological texts inArabic identify the lunar stations, but
few actually record any prognostications. For example, the influentialKitdb al-Filaha al
Nabatiyya, attributed to IbnWahshiyya, does not discuss the astrological significance of
the lunar stations. One of the earliest and most important sources regarding the astrological
significance of the lunar stations was the Picatrix, compiled around 395/1004.29 The
Brethren of Purity (Ikhwan al-Safa' 1957, 4, 427-443), writing before the turn of the first
millennium A.D., provided a similar discussion in their collection of treatises. In
conducting research in theEgyptian National Library and elsewhere, I have examined about
a dozen textswhich provide the kind of informationgiven in al-Ashraf s textbelow.30
The primary purpose of the text translated here is to identifywhich activities are

appropriate and which are not when themoon is stationed in a particular lunar station
during the cycle of 28 days. These activities include ordinary mundane things as well as
those involving medical treatment and white magic. In the case of white magic, the
emphasis is on themaking of a written charm or nlranj.31 This Arabic term is derived from

29 For a German translationof this important text, see Ritter and Plessner (1962). Ibn
Khaldun (1967, 3, 164) considered this book the sine qua non of Arabic magic and
sorcery.
JU
sources include: Berlin, ms. Ahlwardt 5664 (Ibn Rahiq, 11th century A.D.);
Manuscript
Cairo, Dar al-Kutub, majamV 254, majmu4 27, miqat 187, miqat 210, miqat 610, Mustafa
Fadil mlqat 149,Mustafa Fadil miqat 156,Mustafa Fadil miqat 179, Tal'at miqat 248,
Taymur riyadiyyat 21 A; Milan, Ambrosiana, 743 D487 II, 232-61 (al-Shayzari, 13th
centuryA.D.). For published renderings,see al-Antaki (1951, 2, 154-55), al-Buni ( n. d.,
1, 17-21), Carboni (1988, fol. 27v), Ikhwan al-?afa' (1957, 4, 428-443). For a Latin
translationof the informationfrom IbnAbi al-Rijal, see Albohazen (1571, 342-346).
31 The Picatrix (in Fahd 1987, 108) described this as "charms thathave an extraordinary
over human and natural alike, such as a magic ring that
power beings phenomena
transfixes anyone who looks at it, amulets thatward off bad weather or neutralize
weapons held by enemies, and so on". Al-QazwM (1981, 41) included magnetic
attraction as an example of niranjat.

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Persian nlrank, which signifies a written magical charm (Casartelli 1955, 3, 448). As
commonly employed in Arabic magical treatises the sense is usually of approved "white
magic" rather than the condemned "black magic", the latterusually referred to as sihr (Fahd
1966, 40).32 These charms and amulets, examples of which are well documented for the
Middle East, can be referred to by several terms in Arabic. The most common word in
Yemeni Arabic today is hirz, which literallymeans "protection." Other terms documented
in theArabic astrological literature include himaya and hdfii, both of which carry the sense
of protection or guarding.
The use of charms is usually referred to by the term talisman (tilasm). Ibn Khaldun
(1967, 1, 158) noted that talismans were oriented toward the magical influence of the
humoral system and the properties of numbers and letters.This is seen as less of a problem
than the type of sorcery based on mental problems alone, although it is still condemned.
Such charms were given to people, especially children, toward off illness, the effect of the
evil eye ('ayn), jealousy (hasad), illness or accident. The charm may contain a passage
from the Quran, names of God, or magical numbers and letters. In addition to this

protective function, a charm could also be used to gain friendship, good fortune, or even as
an inducement for love ormore potent sex and fertility.
As shown in the translation, the text is a guide towhat is appropriate to do when the
moon is in each station. This type of advice is often referred to as ikhtiydrdt (literally,
"elections",) in astrological texts.The range of advice is indicated inTable 4.

Table 4. Advice on Appropriate Activities

Political:
enter before rulers
make requests of rulers and nobles
communicate with nobles
prepare or wage war

Economic:
buy and sell in general
buy slavegirls
buy mounts
harvest or measure crops and trees
plant,
erect buildings
Social:
marry
wear new clothing
travel
Health:
use of medicine

32 For a recent discussion of the debate overmagic and sorcery in Islam, see Fahd (1992,
40-44).

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 make poisons
treatdisease
sex
enter hot bath
cut hair
Esoteric:
make charms and talismans for sympathy, friendship, enmity, sexual attraction
begin any activity
make esoteric items
treat spirit-relatedproblems

In ancient and Islamic astrological and magical texts there is similar advice related to the
signs of the zodiac, planets, days of theweek and lunarmonth, and so on. Virtually none
of this lore is indigenous to the pre-Islamic Arabs but arrived only after exposure to Syriac,
Persian, and Indian traditions. It is obvious even from a cursory reading of the genre that
there is no definitive rendering of thewide variety of astrological and magical lore into a
coherent cosmology. The texts provide lists and recipes rather thanhoning thematerial into
a system free of internal contradiction.Many authors simply copied previous information,
often without indicating the source. In the process innumerable copyist errors, not to
mention editorial changes made by individuals, were introduced. To be blunt, itwould
have been impossible to make sense of the extensive range of links and associations
recorded in the surviving literature.Take, for example, the determination of whether or not
a particular activity should be done. Itwas not simply a matter of knowing which station
the moon was in, as might be implied from reading al-Ashraf s text. Similar
prognosticative information is to be found in chapter five of the text for the moon
stationing in each of the zodiacal houses. Apart from the whole issue of one's personal
horoscope, relevant factorsmay be the day of theweek, thehour of the day, planetary and
zodiacal conjunctions, the day of themonth, etc.
The rationale behind the advice given by al-Ashraf and similar sources for the lunar
stations is complicated and at times convoluted.33 The stations, like the zodiacal houses,
were related to the humoral system. Thus, Aries (hamal) is associated with fire and
described as hot and dry. The first station, sharatan, which begins at the firstdegree of
Aries, is also linked with fire. The letteralif, linked to the station sharatan, is said to be a
"hot" letter.This results in a loose fit between characteristics of the zodiacal houses and
stations, although each zodiacal sign comprises two and one-third stations. The distinction
between favorable and unfavorable stations, however, is not based on these same zodiacal
links. For example, the station of Aldebaran was said to be unfavorable as a station. In the

33 No one has yet compared the informationinArabic texts about the lunar stationswith
Indian astrology. It is unclearwhat thingsare derived frompre-Islamic star lore and what
is ultimatelyderived from Indian or Syriac sources. Both traditionshave filtered through
intomodem occult literature(e.g., Robson, 1979)

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pre-Islamic Bedouin lore this was also considered an especially inauspicious star (Ibn
Qutayba 1956, 38). But the determination of the station being favorable or unfavorable is
not directly derived from the anwd' literature,where the stations are plotted out seasonally

against the sun. For example, Ibn Qutayba (1956, 23) described butayn as one of themost
evil anwd' with little or no rain, while butayn is defined by al-Ashraf and others as a
favorable station.

There are a number of sources that al-Ashraf could have consulted in compiling his
advice for the lunar stations. The information is similar to that recorded in earlier texts
such as the Picatrix and Rasd'il Ikhwdn al-Safd\ but the author clearly did not copy

directly from these texts. The format for the information in virtually all the texts begins
with the phrase "when themoon stations in ..." (idhd nazala al-qamar ft...). There is
nothing specifically "Yemeni" in the rendering of the information by al-Ashraf, nor are
there any comments which would appear to be unique to the author. In examining the
manuscript as a whole, King (1983, 28) finds references by the author toDorotheus, Ibn
Nawbakht, Sinan ibn Fath, al-Harranl, and Kushyar, but the source for the data on the lunar
stations is not indicated in the text. The author would have had access to the famous
Muzaffarl Zij, compiled by Muhammad ibnAbi Bakr al-Faris! (d. 677/1278-79), but this
does not record the prognostications for the stations.

Translation 34

1. Sharatayn. This is from the start to 12? 52' Aries and it is fiery [in nature].When
the moon stations in this,make charms (nlranjdt) for friendship (mawadda) and love
(mahabba), especially forwomen. Do not wear new clothing.35Whoever does so will be
afflicted with wounds (jirdh) and will by this be overcome by destruction. Do not enter
before rulers, nor attend to their needs, nor communicate with them. Concerning whoever
communicates with them at this time, theywill hasten his punishment and hatred will be
stirred up in their hearts. Marry during this period, for whoever does so will gain the
affection of his wife as she will gain his affection. At this time buy slavegirls (raqiq),
mounts (dawabb) and cattle. Mounts with whiteness to the knees are favorable at this
time.36 Plant. Do not buy anything for trade. At this time do not treat spirit-related

34 The translationis fromchapter25 of al-Tabsira fi 'dm al-nujum, folios 52r-55v. I do not

include themarginal notes, added formost of the stations, on the type of child born
during each station's influence. At times these are unreadable on my copy of the original.
These notes are similar, but not identical, to those in Ikhwan al-Sata'. For for
example,
the Pleiades themarginalia to the text include "Whoever is bom at this timewill be
beautiful, fortunate, and blessed, both male and female".
35 This is also the advice of Ikhwan al-Safa', but some texts (such as mTqat 610 in Cairo)
say it is a good time to wear new clothing. Other texts extend the meaning to cutting out
new clothes (e.g., Cairo, Dar al-Kutub, Mustafa Fadil 149, lOr).
36 This is a tentativereading forwa-taqfizha mahmud fihi. The termtaqfiz can be used for
"a scattered whiteness intermingling in the shanks, as far as the knees, of -a daba

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problems,37 nor use medicine, since it is not beneficial for health. Do not travel. Do not
make talismans.38Do not prepare esoteric work39 of the sages.
2. Butayn. This is from 12? 51' to 25? 42' Aries. When themoon stations in this
expanse, make charms for sympathy friendship, and love for rulers, nobles, brothers,
and what applies tomales but not females. Make talismans. Enter before rulers and attend
to theirneeds. Begin friendships between you and them.Do notmarry at this time.Do not
buy slavegirls or animals.40 At this time do not wear new clothing.Whoever does thiswill
be afflictedwith consumption (sill). Do not plant at this time, normeasure [grain].
3. Pleiades (Thurayya). This is from 25? 42' Aries to 8? 34' Taurus. When themoon
stations in this expanse, make charms for love.41 Set freewomen who have been seized.
Mix poisonous compounds.42 Make talismans. Prepare esoteric [work]. Travel at this time.
Make requests.43 Enter before rulers and communicate with them and with nobles. Marry.
Buy slavegirls. Erect buildings. Associate with brothers. Plant. Harvest. Wear whatever
new clothing you like. This has a favorable result and perfect blessing.
4. Aldebaran (Dabardn). This is from 8? 34' to 21? 25' Taurus. When themoon
stations in this expanse, at such timemake charms for enmity44 and hatred. Do not enter
before rulers, nor attend to theirneeds, nor communicate with them or with nobles. Do not
begin any work, request, talisman, planting of crops or trees, and do not measure crop
yield (ghalla) at this time.Do not treat the sick, nor marry at this time.Do not travel. Do
not wear any new clothing. This has a favorable result.
5. Haq'a. This is from 21? 25' Taurus to 4? 17' Gemini. When themoon stations in
this expanse, make poisonous potions and make talismans. Treat spirit-related problems
and things like that.Do not initiate a request. Do not prepare esoteric work. Do not plant

[meaning,horse]", according toLane (1877, 2551), based on Taj al-'arus. However, it is

possible there are words missing in the text.
3^ The text reads Id tu'dlij fihi al-arwah. The reference is to exorcism or treatmentof
individuals with spirit possession or spirit-related problems.
38 A recentEgyptian textby al-Asyuti (n.d., 77-87), however, prescribes thekinds of written
charms with letters to be made when the moon is in each station.
3^ The termused is san 'at al-hukamd'. This is in reference to a range of esoteric acts with
Al-Buni (n.d., 1, 18) mentioned the making or preparing of magical
magical significance.
rings (khawdtim), drawings or engravings (naqsh), inscribed tablets ? (ruqum)y and
medical or charms (riqd' al-amrdd wa-al-taddwd).
spells
40 The textreads hayawdndt, but the referenceis probably tomounts and cattle.
41 A relatively recent Sudanese textnotes that a marriage at the conjunction of themoon
with thePleiades will be happy (Crowfoot 1920, 272).
42 The term used here and in Ikhwan al-Safa' is 'uqad al-sumum. This is clarified as
medicinal poisons (adwiya al-sumum al-qdtila) in Taymur riyddiyydt 274, a later
Yemeni text.
43 In Ikhwan al-Safa' (1957, 4, 430) the sense is "Travel at this time formaking requests"
(wa-sdflr fihi li-al-da'wdt).
44 sense here is probably even between nations.
The for political enemies,

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crops or trees. Do not build. Do not marry, since this would not be favorable for well
being. Enter before rulers and attend to their needs. Communicate with brothers and
nobles. Buy slavegirls and mounts. Wear whatever clothing you like. Travel at this time.
This is favorable.
6. Han*a. This is from 4? \T to 17? 8* Gemini. When themoon stations in this
expanse, make charms for sympathy and friendship. Make talismans at this time and
prepare esoteric work. Make requests. Enter before rulers and attend to their needs. Begin
all appropriate activities. Plant crops and trees.Buy slavegirls. Erect buildings. This has a
favorable result.
7. Dhira'. This is from 17? 8' to the end of Gemini. When themoon stations in this
expanse, make charms of love and friendship. Begin your activities. Make requests. Treat
spirit-related problems. Prepare esoteric work. Make talismans. Enter before rulers and
attend to theirneeds. Communicate with nobles and brothers. Plant crops and trees.Marry.

Buy slavegirls and mounts. Wear whatever clothing you like. This has a favorable result
and perfect blessing.
8. Nathra. This is from the first to 12? 5V Cancer. When themoon stations in this
expanse, make poisonous potions and charms for enmity and separation (qatVa). Make
talismans. Make requests. Do not prepare esoteric work, nor treat anything due to the
activities of spirits.Do not wear new clothing. This will have an unfavorable result. Enter
before rulers and attend to theirneeds. Communicate with brothers and nobles. Plant crops
and trees, and harvest. Do notmarry. Do not buy slavegirls.
9. Tarf. This is from 12? 51' to 25? 42' Cancer. When themoon stations in this
expanse, make charms for enmity and ... 45, especially aphrodisiacs. Do not treat at this
time.46 Do not make a request or an esoteric item for this purpose. Do not wear new
clothing, because whoever does this will be afflicted with wounds. Do not enter before
rulers, nor communicate with them, nor attend to their needs. Do not communicate with
brothers or nobles. Do not marry. Do not buy slavegirls or mounts. This has an
unfavorable result. Do not plant or harvest the yield. Whoever plants or measures at this
time will be plundered by his enemies. God knows best. Do not travel at this time.Wage
war on enemies.

10. Jabha. This is from 25? 42' Cancer to 8? 34' Leo. When themoon stations in
this expanse, make charms for release
(atlaq)41 and mix
aphrodisiacal potions and,
especially, poisons. Make talismans. Do not prepare esoteric work. Make requests at this
time. Enter before rulers and attend to theirneeds. Communicate with brothers and nobles.
Plant, harvest, and measure. Marry. Buy slavegirls and mounts. Wear new clothing at this

45 The exact is unreadable on my manuscript but Ikhwan reads

word copy, al-?afa' 'uqad
(literally, contracts) at this point.
46 The reference is apparently to problems relating to spirits,which are said to be very
active at this time inTaymur riyddiyydt21A.
47 This could refer to such thingsas freeingslaves.

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time. Travel. Prepare forwars at this time. Begin all activities. This will have a favorable
result.

11. Zubra. This is from 8? 34' to 21? 25' Leo. When the moon stations in this
expanse, at this time do all appropriate activities. Treat spirit-related problems. Prepare
talismans. Treat diseases.48 Sell and buy. Enter before rulers and heads of state. Begin
activities. Make requests. Communicate with nobles. Travel at this time. This is suitable
for all important and worthy activities. Avoid entering the hot bath and cutting hair at this
time.

12. Sarfa. This is from 21? 25' Leo to 4? 17' Virgo. When themoon stations in this
expanse, make charms for enmity, separation, and division (tafrlq). At this time make
talismans. Do not prepare esoteric work. Do not make requests at this time. Do not treat

anything to do with spirits. Do not plant and do not harvest your yield. Do not begin
activities. Do not enter before rulers and do not communicate with nobles or brothers. Do
not marry. Do not buy slavegirls or mounts, because thatwill have an unfavorable result.
At this time do not wear new clothing. Attack enemies at this time and prepare forwarfare.
13. 'Awwa'. This is from 4? 17' to 17? 8' Virgo. When themoon stations in this
expanse, make charms for friendshipwith women. Make talismans. Make requests. Treat
spirit-related problems. Plant and harvest, but do not measure your yield, because that
would have an unfavorable result. Do not prepare esoteric work. Do not wage war on
enemies. Enter before rulers and attend to their needs. Communicate with nobles and
brothers.Wear new clothing.Marry at this time. Buy slavegirls and mounts. Travel at this
time.

14. Simak. This is from 17? 8' to the end of Virgo. When themoon stations in this
expanse, make charms for enmity, separation, and division between two [parties], deadly
poisonous potions, and everything that causes harm. Do not make talismans. Do not
prepare esoteric work. Do not begin work at this time. Do not plant, harvest or measure
Do not enter before rulers, nor attend to their needs. Do not communicate with
yields.
nobles and do not attack them.Do not buy slavegirls or mounts. Avoid all favorable work.
Do not travel at this time.
15. Ghafr. This is from the first to 12? 5V Libra. When themoon stations in this
expanse, make charms for friendship, love, and sympathy.Mix poisonous potions. Make
talismans at this time. Prepare esoteric work. Make
requests. Treat spirit-related problems.
Travel. Enter before rulers and communicate with them and with nobles. Marry. Buy

slavegirls and mounts. Plant, harvest, and measure yields. Wear new clothing. Begin all
beneficial work at this time.
16. Zubdndn. This is from 12? 5V to 25? 42* Libra. When themoon stations in this
expanse, make charms for aphrodisiacs and mix these as well as mixing deadly poison

48 The text reads 'alij al-a'da", which would literallymean givingmedicinal treatmentto
enemies. This is probably a slip of the pen, since there is a reference to treatmentof
diseases ('ilaj al-amrdd) inTaymur riyadiyyat21A.

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potions. Make talismans at this time.Make requests. Do not treat spirit-related problems.
Do not prepare esoteric work. Plant and harvest. Do not travel. Enter before rulers and
communicate with them.Do not wear new clothing.Marry at this time. Buy slavegirls.
17.Mil This is from 25? 42' Libra to 8? 34' Scorpio. When themoon stations in
this expanse, make charms for enmity, separation, and division between two [parties], and
deadly poisons. Do not prepare esoteric work, nor talismans. Do notmake requests. Do not
treat spirit-related problems. Do not enter before rulers. Do not plant or harvest. Do not
travel. Donot wear new clothing. Do not marry. Do not buy mounts. Do not begin any
type of beneficial activities at this time either for livelihood or commerce. Do not wage war
at this time.
18. Qalb. This is from 8? 34' to 21? 25' Scorpio. When themoon stations in this
expanse, make charms for friendship, love, and mutual affection.Mix deadly poisonous
potions. Prepare esoteric work at this time.Make talismans. Make requests. At this time
treat spirit-related problems. Attack rulers, nobles, and brothers and enter before them.
Travel. Plant, harvest, and measure yields, Marry. Begin all kinds of activities. Buy
slavegirls and mounts. Wear new clothing.
19. Shawla. This is from 21? 25' Scorpio to 4? 17' Sagitarrius. When the moon
stations in this expanse, make charms for poisonous potions and aphrodisiacs, as well as
talismans. Do not prepare esoteric work at this time.Do not treat spirit-related problems.
Make requests. Do not travel. Plant, but do not measure your yield. Do not enter before
rulers. Communicate with brothers and nobles. Do not buy slavegirls or a mount. Do not
marry. Do not wear new clothing. Do not do any of these things on this day.
20. Na'a'im. This is from 4? 17' to 17? 8' Sagitarrius. When themoon stations in
this expanse, make charms for friendship, love, and mutual affection. Treat spirit-related
problems. Mix deadly poisonous potions. Make talismans. Prepare esoteric work. Make
requests at this time. Begin all activities at this time.Attack enemies at this time and wage
war on them ifyou want to.Wear new clothing, because thatwill have a favorable result.
21. Balda. This is from 17? 8' to the end of Sagitarrius. When themoon stations in
this expanse, make charms for separation, enmity, division, deadly poisonous potions, and
everything which causes harm. Do not prepare esoteric work at this time. Do not make
requests. Do not treat with medicine. Do not plant crops or trees at this time. Do not
travel. Do not attack rulers and nobles. Do not marry. Do not buy slavegirls, mounts or

clothing,49 because thatwould have an unfavorable result.

22. Sa'd al-dhabih. This is from the start to 12? 51' Capricorn. When the moon
stations in this expanse, make charms for aphrodisiacs and deadly poisonous potions. Do
not prepare esoteric work at this time.Do not treat spirit-relatedproblems. Make talismans.
Do not attack rulers or nobles, but attack brothers. Plant but do not measure [yields]. Do
not travel.Do not wear new clothing, because thatwould have an unfavorable result.

This was in reference to not wearing new clothing, as noted in Ikhwan al-Safa'
probably

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 23. Sa'd bula'. This is from 12? 51' to 25? 42' Capricorn. When themoon stations
in this expanse, make charms for enmity, separation and deadly poisonous potions. Mix
together aphrodisiacs at this time.Release ifyou want to.Make talismans. Do not prepare
esoteric work. Treat spirit-related problems. Travel. Enter before rulers, nobles, and
brothers. Plant and measure [yields]. Do notmarry. Do not buy slavegirls or mounts. Wear
any type of new clothing you like at this time.
24. Sa'd al-su'ud. This is from 25? 42' Capricorn to 8? 34' Aquarius. When the
moon stations in this expanse, make charms fordeadly poisonous potions and aphrodisiacs
at this time.50Release if you want to.Make talismans. Do not prepare [esoteric work].
Treat spirit-related problems. Travel at this time. Enter before rulers. Plant and measure
your yield.Wear new clothing.Marry. Buy slavegirls and mounts.
25. Sa'd al-akhbiya. This is from 8? 34' to 21? 25' Aquarius. When the moon
stations in this expanse, make charms for enmity, separation, division, deadly poisonous
potions, and everythingwhich causes harm and corruption. Do not make talismans at this
time, nor a request. Do not treat spirit-related problems. Do not travel.Do not plant, nor
harvest. Do not attack rulers.Do not prepare esoteric work. Do not wear new clothing. Do
not marry. Do not buy slavegirls or a mount.
26. al-Fargh al-muqaddam. This is from 21? 25' Aquarius to 4? 17' Pisces. When
themoon stations in this expanse, make charms for love, and sympathy with friendship.
Mix deadly poisonous potions. Begin activities related to talismans. Communicate with
rulers, nobles, and brothers. Prepare forwars. Wear new clothing.
27. al-Fargh al-mu'akhkhar. This is from 4? 17' to 17? 8' Pisces. When themoon
stations in this expanse, make charms for separation, enmity, aphrodisiacs, and deadly
poisonous potions. Make talismans. Do not prepare esoteric work. Do not make requests.
Treat spirit-related problems. Enter before rulers and nobles. Wage war on enemies at this
time.Wear new clothing. Plant but do notmeasure [yields].
28. Batn al-hul. This is from 17? 8' to the end of Pisces. When themoon stations in
this expanse, make charms for sympathy, friendship, love, and release. Mix deadly
poisonous potions. Make talismans. Prepare esoteric work at this time.Make requests.
Treat spirit-related problems. Plant and measure yields. Travel. Attack rulers and brothers.
Marry. Buy slavegirls and mounts. Wear new clothing. Begin all kinds of activities, if the
Most High God so wills.

Concluding Remarks
The audience for this esoteric lore on the lunar stationswould appear to be primarily
scholars and officials of the court, as well as those with themeans to afford a visit to the

astrologer or talisman maker. Some of the information is specifically directed to rulers, or

50 A studentof al-Antakl (1952, 67) noted thata certain love potion made while themoon
was in the station of sa'd al-su'ud would be especially effective.

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at least military leaders, such as the decision whether to prepare forwar or attack enemies.
One of the standard itemsmentioned is when to approach a ruler with a request. Such
knowledge would be relevant not only for the courtesan seeking something, but also for the
ruler who makes the decision. Certain items would theoretically be of interest to anyone,
such as travel and marriage. Not surprisingly,much of the information relates to esoteric
work, such as charms and love potions, and basic health maintenance. While the kind of
advice found in the text is clearly borrowed from earlier traditions and differing social and
political contexts, most of it could be adapted to an Islamic context such as the Rasulid
court. The question remains, how much of this information was of practical value in
Yemen at the time?
The text in which is found is a major astronomical and astrological
the advice
treatise by a Rasulid sultan. Astrology was quite relevant at theRasulid court, as elsewhere
in themedieval Islamic world at the time. For example, in 677/1278, during the reign of
al-Malik al-Muzaffar, some of the astrologers with theBan! Hanzala predicted a victory for

Sinjar (Yahya ibn al-Husayn 1968, 1, 455). A late 14th century manuscript from the
personal library of al-Malik al-Afdal al-'Abbas (d. 778/1376) contains a number ofmagical
and astrological treatises.51As patrons of the sciences, theRasulid sultans were apparently
avid consumers of the astrological knowledge recorded in texts of the period. While
Yemeni folklore has no dearth of magic in both the Islamic and Jewish contexts, it is
difficult, if not impossible, to reconstruct how much of this clearly non-Yemeni
astrological knowledge filtered through to thepopulation as a whole.
The solar zodiac was known in South Arabia prior to the coming of Islam. The 10th
century A.D. Yemeni savant, Abu Muhammad al-Hasan al-Hamdanl (1978), was well
versed in Hellenistic and Ptolemaic as evidenced al-'ashira
astrology, by his al-Maqala
min sara'ir al-hikma ft (ilmal-nujum. Yet there is no reference in al-Hamdanfs surviving
texts to the lunar stations. Local star calendars evolved among Yemeni farmers. By the
18th century, and perhaps a century or so earlier, there is evidence that some of these local
star calendars were merged into a system of twenty-eightagriculturalmarkers (ma 'alim al
zira'a) and linked to the formal system of lunar stations (Varisco 1993a). However, there is
no indication that ordinary Yemenis were acquainted with the formal system of lunar
stations, nor with the kind of esoteric prognostications recorded in al-Ashraf s text.
Apart from local folklore, the Yemeni highlands under Zaydl influence witnessed
little interest in the formal astrological knowledge of the ancients. Indeed, most Muslim
scholars were cautious about foreign astrological traditions, especially those that placed
destiny outside the power of God. There were several important sayings ofMuhammad
condemning the evil of sorcery, including the use of the anwa' to predict rain or events.
'Urnar ibn al-Khattab (quoted in al-Damiri 1906, 1, 24) recommended toMuslims: "Learn

The late Prof. Serjeant and I were preparing a facsimile edition of thismanuscript for
publication by die Gibb Memorial Trust.With thehelp of Prof.G. Rex Smith, thisedition
will be available in thenear future.

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of the stars enough to show you the road on sea and on land, and go no further." Itwas not
the case thatMuslims found sorcery to be spurious; on the contrary, Ibn Khaldun (1967, 3,
159) stated that "no intelligent person doubts the existence of sorcery." Even the prophet
Muhammad was said to have been under a magical spell (Quran 113:4). This is why the
penalties for sorcery, including death by sword,were so severe.
Ibn Khaldun (1967, 3, 152) noted thatMuslims who used the agricultural textKitdb
al-Filaha al-Nabatiyya, which is quoted in laterRasulid sources, rejected the parts on
sorcery and "restricted themselves to the part of the book dealing with plants from the
point of view of their planting and treatmentand the things connected with that." This is
true formost of the technical agricultural works, but the fact remains that themagical lore
of this text and others did circulate in texts. The extensive corpus of medieval Arabic
astrological texts and more recent ethnographic evidence suggest thatmagic and astrology
were often resorted to by the public. In his informativeanalysis of the role of the astrologer
in medieval Islamic society, Saliba (1992, 66) concludes that practical astrology on a
popular level "witnessed a widespread acceptance." More to the point, the 11th century Ibn
al-Jawzi (1980, 275) lamented thatmost people of his time did not travel, wear new
clothing or begin an activitywithout consulting an astrologer.52 But this is no doubt more
relevant to cosmopolitan centers rather than to largely ruralYemen in theRasulid era.
How is it that the blatant magical connotations of the lunar station prognostications
were recorded by medieval Islamic scholars like al-Ashraf? Posing this question is
problematic in and of itself. In historical hindsight there is a tendency to side with those
Muslim scholars who condemned theuse of sorcery, alchemy and the like. But we often do
so for the wrong reasons. It is not thatwe encounter "modern" looking skeptics among
thosewho rejected sorcery and astrology; rather,we fail to appreciate the role of the esoteric
in medieval science. For example, Ibn Khaldun (1967, 3, 174-182) presented a long
argument about the distinction between sorcery, as an activity condemned by God, and the
mystical interpretationof numbers and letters.Devout Muslims could and did believe that
themagical significance of numbers was an expression of divine knowledge. Al-Blrunl at
one point argued that the fact that theArabic alphabet, language of theQuran, had twenty

eight letters held cosmic significance because of the same number of lunar stations.53 In
such a view, the stations, no less than the zodiac or planets, were seen as placed in an
intelligentmanner by God so that the seeker of divine knowledge could make sense of the

^ The text reads: wa-qad akthar ahl zamdnind Id yusdfirunwa-ld yalbasun thawbdnwa
Id ya'malQn 'amaldn ilia bi-qawl al-munajjim. In a similar vein, Lane (1973, 53) claims
that 19th centuryMuslims in Egypt commonly consulted an astrologer before naming a
child.
53 See the argument by Nasr (1978, 162-163) that the lunar stations, in their link to
Muhammad as the "UniversalMan" become an archetypeof the universe in Sufi thought.
This cosmic link is further explored in the Sufi texts, especially Ibn al-'Arabi
(Burckhardt 1977).

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created world.

attraction to esoteric knowledge is endemic to most societies. Islam, like

The
Judaism, fostered belief in spirits and the unseen. While sorcery per se was condemned,
therewere many esoteric acts thatwere not viewed as sorcery or at least were tolerated in
order to deal with the accepted reality ofmalevolent spirits.The type of sorcery and magic
most often condemned in the texts is that said to be introduced by foreigners. Ibn Khaldun
(1967, 3, 156) argued thatnone of the prophets beforeMoses dealt with magical sciences,54
which he attributed to the Syrian and Chaldean inhabitants of Babel and the Egyptian
Copts. Many magical texts cite the legendary Hermes, an ancient sage said to have lived
long before Muhammad. Even inmore recent times, it is not uncommon to find practicing
astrologers to be foreigners or marginal people.55 Saliba (1993, 51) shows how astrology
became themajor attack point for thosewho railed against "foreign sciences."
I do not doubt that the esoteric information recorded by al-Ashraf may have caught
the attention of a few scholars in the court. But in fact few individuals would have been
able to recognize the full complement of twenty-eightstations in the night sky. There is, of
course, no necessary reason why al-Ashraf should have believed in the efficacy of this
knowledge apart from including it as part of a complete text on formal astrology. The fact
that such informationwas recorded says little about how itwould have been received. I do
doubt that ordinary Yemenis would have had access to such a text, nor would they have
found it useful if they did. Talismans were indeed made inmedieval Yemen, as they are
even today. Incense would have been widely used as well. But in both cases, the location
of themoon in a particular segment of itsmonthly course would have been a very foreign,
more probably absent, idea.

HOFSTRA UNIVERSITY - NEW YORK

HEMPSTEAD,

REFERENCES

ABDESLAM, A.B.
1903 "Notes sur les amulettes chez les indigenes algeriens", Revue africaine, 81, pp.
309-318.

54 In saying this he ignores the common belief thatastrology stemmed from the legendary
patriarchEnoch (Idris), although al-Damm (1906, 1, 25) suggested that the astrology of
Enoch was later cancelled. Al-MawardI (1981, 43-45) noted thatAdam named the stars
and knew about theirsecrets (asrar al-nujum), which he taughtto his son Seth. But such
secrets were not as evil.
obviously interpreted
55
Baldensperger (1893, 310) notes that the Palestinian peasants in his time resorted to
who were strangers, blacks or Algerians!
astrologers, generally

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Albohazen
1571 Albohazen Holy Filii Aben-Ragel, Scriptoris Arabici, De ludiciis Astrorum,
Basel.

AL-ANTAKI,D.
1951 Tadhkirat ula al-albdb wa-al-jdmi' li-al-'ajab al-'ujdb, Beirut.
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SUMMARY

The Rasulid sultans of 13th and 14th century Yemen encouraged study and writing
in themedieval sciences, including astrology and esoterica associated with health. This
article includes a translation of an astrological chapter from al-Malik al-Ashrafs Kitab
al-Tabsira ft 'ilm al-nujum. The chapter records prognostications and recommendations
based on the nightly positioning of themoon in each of the twenty-eight lunar stations
(manazil al-qamar). The information relates to a variety of activities, including: entering
before rulers, waging war, buying slave girls and mounts, agriculture, marriage, wearing
new clothing, travel, health, sex, and esoteric charms. The analysis looks at themagical
significance of the lunar stations and the relevance of the related astrological lore for
medieval Yemeni society. In particular, two questions are explored: how widespread this
astrological lore on the stations was in medieval Yemen and why itwas recorded in a
Muslim context.

40

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