CALIFORNIA STATE UNIVERSITY, NJRTHRIIX:;E THE EFFECT OF LUNAR PERIODICI1Y ON HUMAN BEHAVIOR A graduate project submitted in partial satisfaction for the degree of Master of Arts in Educational Psychology, Counseling and Guidance by Janis Cash Graham May, 1984 The Gragua~roject of Janis Cash Graham is approved: Dr. Robert Docter Dr. Bernard NisenhOlZ Dr. Stan y Charnofsky ( ainnan) California State University, Northridge ii TABLE OF CONTENTS Page ABSTRACT . • • • • ~ • • . • . • ~ . • • • • . • • . • • . • v Chapter 1 INIRODUCTION 1 Purpose of the Project . • . 5 Limitations of the Project 6 Chapter 2 HISIDRY 8 Religion •.•...... 8 Folklore and Superstition. 14 Lycanthropy .......• 19 Chapter 3 IN SEARCH OF 'IHE ''LUNAR EFFECT'': PRESENT DAY INVESTIGATIONS • • • • 30 The Phases of the Moon 32 Case Studies • • . 34 Studies on Marine Life . 36 Biological Rhythms . 39 Medical Studies ..... 41 Studies of Human Behavior .. 44 The \IJork of Lieber and Sherin. 48 Chapter 4 MCDN AND MAN: 'IHEORIES . • . • 52 The Light of the moon. 52 The Geophysical Environment. 55 The Biological Tides Theory. 60 Other Theories of Man and the Moon 66 Chapter 5 APPLICATION AND St.M1ARY 71 Application to Research and Clinical Psychology. 71 Conceptual Application . 76 S'llii.llilary . • . • . • . 83 iii ~-' ' Page REFERENCES. 89 APPENDICES A DEFINITION OF TERMS 93 B ''A PERS01':W... NOTE'' • • 97 iv ABS'IRACT 'lliE EFFECT OF LUNAR PERIODICITY ON HUMAN BEHAVIOR by Janis Cash Graham Master of Arts in Educational Psychology Counseling and Guidance The belief in the power of the moon to influence life on our planet has existed from earliest recorded history, and plays an important role in the history of religion, folklore, and superstition. The conviction that man is to same degree controlled by the forces of the moon contin- ues with great vigor into modern times. In the last several decades, psychologists and other researchers have exhibited an increased interest in the "lunar effect" on human beings, and particularly on human emotions and behavior~ Numerous studies have been designed to explore possible relation- ships between phases of the moon and variables such as suicide, homi- cide, assault, arson, crisis center calls, psychiatric hospital admis- sions. While results have been mixed, there are several which show considerable positive correlation between lunar phases and violent or v erratic behavior. Most impressive among these is the 1972 study perfonn­ ed in Dade Cotmty, Florida by Lieber and Sherin, which shows significant peaks in homicides at full and new moons. Studies such as this indicate the importance of further research on the effect of lunar rhythms on man: .Among those who have become convinced of the possibility of a lunar effect on human behavior, several theories have been advanced, based on research in such fields as biochemistry, biometeorology, physics, and psychology. Perhaps the most convincing explanation for the moon' s influence on man is the "biological tides" theory, which involves gravi­ tational influences on body water distribution, and its subsequent effect on the nervous system. Studies such as that of Lieber and Sherin, and other recent evi­ dence relating to various aspects of biological rhythms, indicate the importance of further research in this field. This information is impor­ tant on a conceptual level in studying issues such as environmental in­ fluences on man. It is of critical importance to the psychological clinician in relation to areas such as testing; and in recognition and treatment of cyclical disturbances such as bipolar mental disorders~ vi Chapter 1 INIRODUCITON "It is the very error of the moon; She comes more nearer earth than she was wont, And makes men mad. 11 -William Shakespeare, Othello From earliest recorded history there is evidence of man's belief in the moon's ability to strongly influence life on earth. Moon lore and superstition are the most enduring of all mythology, and appears in nearly all cultures. The ancient world worshipped the moon, and used the lunar phases as a guide for making agricultural and medical decis- ions. The changes of the ·moon were to be scrupulously observed in the raising of livestock. The Druids, among many others, worshipped the moon and considered it a symbol of fertility and prosperity. It was a prevalent practice among German Jews in the Middle Ages to marry only during the full moon. The moon was used in ancient times, as well as in some modern cultures, to mark time. Whereas our concept of the "day" relates to the sun 1 s light, the "month" was developed from observations of the moon 1 s cycle. The lunar crescent has been found to symbolize one month, both on prehistoric cave-wall drawings and in Egyptian hierglyphics. Even today, Chinese and Muslim calendars measure time by the lunar month, rather than the solar year. The Hebrew calendar uses both the sun and moon, and is based on a year of thirteen lunar months. Many modern Christian holidays continue to rely on lunar traditions; for instance, the full moon helps to determine the date of Easter. Some cultures have 1 2 used the moon to influence time, as well as to mark its passage; it is said that certain tribes in New Guinea still throw spears and stones at the moon to hasten its movement, thereby hastening the return of friends who have departed (Harley, 1970). r-·~-·~e of the most persistent themes of lunar lore identifies the moon with irrational and psychotic behavior in man. Evidence of the univer- iI l sality of this belief can be seen in the linguistic roots of many of the l words which denote insanity. ''Luna" is the Latin word for moon and l month. The word "lunacy" has been used traditionally to describe a type j \ of periodic insanity, which was interrupted by periods of lucidity, and I which was presumed to fluctuate in accordance with the phases of the l \ -~meon. The great 18th-century English law expert, Sir William Blackstone, defined a lunatic, or "non-compos mentis", as one who "hath ... lost the use of his reason and who hath lucid intervals, sometimes enjoying his senses and sometimes not, and that frequently depending upon the changes of the moon." (Oliven, 1943) The generality of this term is shown also in the French ''avoir des lunes'' or ''lunatique" the Italian "lunatico" ' ' and Latin ''lt.maticus''. The German ''mondsucht'' signifies both lunacy and somnarnbulancy. The modern English language is filled with terms which reflect be- lief in the unbalancing effects of the moon on the hLmJan mind. The word "moony" implies a dreamy or absent-minded quality; he who is "moonish" is variable, fickle, flighty, as if affected by the moon; a "mooncalf' is someone born deformed or retarded; "moonshine", nonsensical talk. The ''lunatic fringe'' is composed of the frantic and irrational members of society. Both Milton and Byron used the word "moonstruck" to imply a state of being crazed or deranged. Shelley speaks of ''moon-madness'', 3 The works of Shakespeare contain numerous references to the unsettling effects of the moon on man' s sensibilities. There seems to be no culture where belief in the moon's effects on the human mind has not prevailed in both the past and the present. In the earliest literature we find references to the moon's role not only in causing insanity, but also in diseases such as epilepsy. The Talmud implies that epilepsy may be acquired by standing naked before a shining light (the full moon), and that intercourse in an undarkened room may result in producing epileptic children. It further warns epileptics, and others as well, not to sleep in the moonlight (Harley, 1970). The Bible concurs with this theory, and in Matthew 17: 15 uses the term ''lunatick'' in referring to an obvious case of epilepsy (Ibid.) . The Latin term ''lunaticus'' was used to imply both madness and epilepsy. It was held commonly by both Aristotle and Galen that epileptic seizures were a result of influence by the full moon. This idea was modified by Ptolemy in his belief that the condition which linked lunacy to epilepsy was that of ''moisture in the brain'' . In the ancient Mediterranean world it was generally held that insanity, as well as epilepsy, was actually caused by demons and gods from the moon, the intensity of whose activi­ ties varied in relation to the lunar phases. Dreams and nightmares were considered in many cultures to be a result of sleeping in the light of the full moon. A much-guarded secret Egyptian cure for insanity was to make meatballs out of the flesh of a snake and to eat them under the light of the full moon. There are an inexhaustable number of folk tales and superstitious beliefs concerning the effects of the moon on the mind of man. These beliefs were held not only by the ignorant and uneducated people of past 4 cultures, but by the most respected doctors and scientists of the times. There exists, even today, a wide popular acceptance of the concept of "moon madness", which perseveres from generation to generation, on the strength of little more evidence than empirical observation and oral tradition. While the relatively few scientific studies on the subject have produced mixed results, there are a gro,ving number of scientists and physicians in the past two centuries who have become convinced of the validity of the lunar hypothesis. In his 1791 book on mental disorders, the noted French psychiatrist Daquin wrote, "It is a well established fact that insanity is a disease of the mind upon which the moon exer­ cises a considerable influence." (Oliven, 1943) In 1882, the German psychiatrist Koster reported on his lifelong investigation of cases of periodical insanity, and attempted to prove statistically the disease's close relation to the lunar cycle.