In modern Astrology the Celtic Zodiac is a thing of great debate, from the origins of it's form, the tools of its practitioners and the reasonings of it's regents of power – all have at one time or another found themselves either exposed to great question or simply overlooked.Although the Celtic lunar based zodiac is thought to have been the one used by the Druids it was not until "Tree Zodiac" was, according to some, rediscovered by Robert Graves in his famous book, The White Goddess [1949]. Others, however, accuse Graves of being at best gravely mistaken and at worst contriving the Zodiac.
As I understand it ,uch of what Robert Graves put forward as the Tree Calendar and Tree Zodiac relies on modern interpretations derived from the book Ogygia, seu rerum hibernicarum chronologia [1685], a chronological account of Irish events, by the seventeenth century bard Roderick O'Flaherty [1629 - 1718].
O'Flaherty had claimed that his information was gained from a Duald MacFirbis [1585-1670], the great Irish scholar, clan bard of the O'Briens. Modern scholars, however, have placed seriously doubts upon these interpretations, and as the Bardic schools were essentially Christian, it is very unlikely that they preserved Druidic knowledge long into the Christian era.
It is also worth noting that according to the 'Camden's Britannia' the word Ogygia comes from Latin. It is quoted in Plutarch as the Roman's name for Ireland.
The most modern derivative of Graves lunar zodiac which is most commonly cited on the net comes from the work of Helena Peterson in her Handbook of Celtic Astrology [1995].
Joseph Monard, a Celtic scholar has described her work in the following terms: "Her lunar zodiac only makes the ancient Druids look like senile lunatics." and the zodiac as "phony." [According to my version of Celtic Astrology: A modern Hoax [2002] Centre Universitaire de Recherche en Astrologie].
It is certainly notable that the astrological system as outlined includes Uranus, Neptune and Pluto which were almost certainly unknown to the Druids and would thus have no place among their interpretations or system of analysis. It also appears ignorant of the ancient Celtic names of several planets and Gods.
Also the zodiac starts on December 24th whereas the Coligny Calendar shows us that the Celtic year started in October/November with the doorway of samhain.
However, the Graves and Patterson models are but two of several competing attempts at a Druidic Zodiac.
Others which I feel are worth a mention are:
Friedrich Hageneder's Tree-signs;
Carol Carnac's Celtic Astrology;
Edgar Bliss's Gaulish Astrology;
Kaledon Naddair's Shamanistic Calendar.
These approaches offer wildly different Tree Zodiacs, some 13-sign lunar, some decanated solar with 36 divisions. Whilst the Hageneder approach is also based on Ogygia, the others possess little in the way of exposition of how precisely each author determined that this was the zodiac used by the Celts and their Druids.
It is best to remember that the idea and thought that there was a comprehensive Celtic astrology is in little doubt. Classical writers, such as Strabo, Caesar, Diodorus Siculus, Cicero and Pliny, comment on the Druidic knowledge and experience of astrology. There was even a school of thought amongst some of the Classical Greek astrologers based in Athens that their astrology had been borrowed from the Celts.
For example, Caesar in the Conquest of Gaul [Conquest of Gaul, VI.18] writes:
"The Gauls claim all to be descended from Father Dis [a god of death, darkness and the underworld], declaring that this is the tradition preserved by the Druids. For this reason they measure periods of time not by days but by nights; and in celebrating birthdays, the first of the month, and new year’s day, they go on the principle that the day begins at night."
Caesar was not exactly known for his pro-Druidic sympathies. However, his comments do preserve some idea of the difference and complexity of real Druidic astrology.
Unfortunately for us, the Druids left us nothing about their side of the story. They left absolutely no written records to the effect of their teachings. Irish and Welsh written literature does not begin until about the 6th century AD so all known knowledge of them arise from culturally external perceptions of by the whispers of the ancestral lines.
By the 6th century when records came about the standard appears to be a variation of Western Astrology, based on a Babylonian/Greek model of interpertation – having entirely replaced the native system.
Aside from the references of the Classical authors, there is some other evidence that remains for the existence of Celtic astrology, especially the Coligny Calendar.
This is probably the best preserved example of a Celtic calendar. It embodies a number of engraved copper-alloy fragments were discovered in 1897 in ancient woodlands fifteen miles north-east of Bourg-en-Bresse, in France.
They were pieces of a single, large bronze tablet, which originally would have measured some 1.5 x 1 metres. The French archaeologist J. Monard has dated the fragments to the 1st century AD.
Several points of interest can be noted from the Coligny Calendar:
The calendar took into account the problem of the lunar month not being an exact fraction of the solar year by inserting an extra month on a regular cycle. This method of intercalation meant that most years contained twelve months, and approximately every third year contained thirteen months. This extra month was called Mid Samonios, and was intercalated between Cutios and Giamonios in the calendar.
The Celtic month started at the full-moon, rather than the new-moon. Each month alternately contained 29 or 30 days, making a Celtic year 354 days in length.
The month was divided into two parts, a 'light' half, and a 'dark' half, each approximately of two week's duration; the division marked by the word Atenoux 'returning night' on the Coligny fragments. This indicates that the new-moon also played a part in the Celtic calendar. This also bears-out the impression we get from the traditional Celtic folk-stories which maintain that the normal period of Celtic timekeeping was the fortnight.
By extrapolation, the calendar also confirms that the Gallic druids maintained a thirty-year cycle of timekeeping, comprising five cycles of 62 lunations and one cycle of 61 lunations, during which period, eleven intercalary months would be added.
The months of the Celtic calendar were as follows:
Celtic names -Modern months-Meaning*
Samonios-October-November-Seed-fall
Dumannios-November-December-Darkest depths
Riuros-December-January-Cold-time
Anagantios-January-February-Stay-home time
Ogronios-February-March-Ice time
Cutios-March-April-Windy time
Giamonios-April-May -Shoots-show
Simivisonios-May-June-Bright time
Equos-June-July-Horse-time
Elembiuos-July/August-Claim-time
Edrinios-August/September -Arbitration-time
Cantlos-September/October -Song-time
*Translations based on the work of Caitlin Matthews in The Celtic Tradition. (Which if you have not read, is most certainly worth the time!).
Two major Celtic religious festivals, Beltain and Lughnasadh, were marked on the Coligny calendar by small sigils. Each year started with the month of Samonios, during which period the festival of Samhain was celebrated.
Many terms of astrological reference or importance have survived into modern times. The Gaelic language has many words and concepts that stand witness to the thoughts and understandings of the past.
In old Irish itself there were at least six words for an astrologer.
Rollagedagh [one who gains knowledge from the stars].
Fisatóir [one who gains knowledge from the heavens].
Eastrolach [one who gains knowledge from the moon].
Fathach [one steeped in prophecy].
N éladoir [one who divinates from the sky, or clouds].
Réalt-eolach [one versed in astrology].
It must be said though that although the modern take on Celtic Astrology is just that. Modern. It is not without it's own virtues, style and insights. Age is not always a virtue that installs wisdom and truth as such things need to be earned, and while Celtic Astrology is still very much a reborn source of divination, it is well on the way to earned its standing
References:
Caitlin Matthews in The Celtic Tradition.
Robert Graves, The White Goddess.
Dr Sheperd Simpson, Celtic Zodiac.
Ogygia, seu rerum hibernicarum chronologia.
Joseph Monard, Celtic Astrology.
