The Vanity of Judiciary Astrology

The Vanity of Judiciary ASTROLOGY. Or DIVINATION, By the STARS.

Lately written in Latine, by that great Schollar and Mathematician the Illuſtrious Petrns Gaſſendus; Mathematical Profeſſor to the King of France.

Tranſlated into Engliſh by a Perſon of Quality.

Facile crediderim aliquod eſſe Namen, quod in vindictam impiae credulitatis nonnunquam repraeſentet, mortalibus ea ipſa, quae ſibi non a Dijs, ſed Syderibus metuerunt.

Joh. Barclaij Argenid. lib. 2.

LONDON. Printed for Giles Calvert, and ſold at his Shop at the Weſt end of St. Pauls Church, at the Signe of the black Spread Eagle, 1659.

To the Reader.

AMong all the Deceipts that have bin put and endeavored to be obtruded on very many men, eſpecially the Vulgar in this laſt Age, none hath prevailed ſo much to get an Opinion with them as that of Aſtrology: as it is underſtood commonly to be the Art of Prediction or divination by the Stars: which abuſe being obſerved by diverſe Learned Men in Forraigne Parts hath given ſome of them Occaſion, by their writings to diſcover the Vanity of that pretended Science, and the impoſtnre of ſuch as (for Gain) makes a profeſſion of it: amongſt all who have taken Pains to diſabuſe the World, noone hath more rationally from the principles of Aſtronomy and Philoſophy performed the ſame then the moſt Learned Gaſſendus, in that tract whereof this enſuing diſcourſe is a Tranſlation: which in it's original having ſo well ſatisfied perſons of greateſt Learning and Reaſon in this Nation, hath bin the occaſion, and at their deſire of putting it into the Engliſh Tongue, that it might be a means to un-deceive all Men here, as well as in other places of the World; which they are confident it may do to all ſuch as will hearken to Reaſon, and are un-byaſſed. The diſcourſe it ſelf is written without paſſion or rayling, ſpeaking only to the purpoſe, and not againſt any mans Perſon, by which it commends it ſelf ſufficiently to the Reader: As for what Morinus hath written (not with the like Calmneſs, but full of Canting terms and Choller) in vindiof Aſtrology; we ſhall ſay nothing; but leave the ſame (if it happen to be publiſhed) to be Ballanced, with this treatiſe, in point of Reaſon, by the Ingenious and impartiall Reader.

Joh. Barclius
in Argenid. lib. 2.

The Contents.

• Chap 1. TThe Difference betwixt Aſtronomy, and Aſtrology Judicial. fol. 1
• 2. Whether it be poſſible for Man, from the inſpection and Obſervation of the Heavenly bodies, to acquire the foreknowledge of ſuch Events, as theſe Judicial Aſtrologers pretend they can divine; aſwell concerning the Variety of Weather, as great Colds, Heats, Droughts, Winds, Rains, Fertility, Barrenneſs, Epidemical diſeaſes, and the like effects, referrible to Meteorology: as concerning the particular Fortunes of Men, as their Marriages, Children, Friends, Dignities, Wealth, Dangers, Misfortunes, Sickneſſes, Time and manner of their Death, and almoſt all remarkable occurences of their lives. 3
• 3. The Antiquity, Original, and Inventors of this Aſtrology. 5
• 4. That the Riſings and Settings of the Stars are not the Cauſes, but only Signes of Tempeſts, and Mutations hapning in the Air; contrary to the Vulgar opinion. 15
• 5. The Fundamental Maximes of Aſtrology examined. fol. 22
• Chap. 6. The Aſtrologers ſuppoſitions concerning the Fixt Stars. 27
• 7. Their ſuppoſitions concerning the Planets. 32
• 8. Their ſuppoſitions concerning the Celeſtial Houſes. 38
• 9. Their Chimeras of the 12. Signes in the Zodiack, and their Virtues, derided. 41
• 10: Their Attributes of the Planets, deſtroyed. 47
• 11. The Celeſtial Houſes demoliſhed. 52
• 12. Aſtrological Predictions, concerning Changes of Weather, uncertain. 57
• 13. The Aſtrologers Plea, and the Anſwer thereto 68
• 14. The Genethliacal part of Aſtrology examined, and exploded. 85
• 15. The Moment of an Infants Nativity, uncertain. 94
• 16. Their Method of inveſtigating the times of Perſonal Accidents: and the Fallacies thereof. 102
• 17. Their Queſtions, impertinent; and Elections of Times for ſundry affairs, ridiculous. 111
• 18. Their Plea of Antiquity, Authority, Reaſon, and Experience or Obſervation. 115
• 19. Their Pretence of Antiquity and Ancient Authors, confuted. 119
• 20. Their pretence to Reaſon excluded. 125
• 21. Their Pretence to Experience, Unjuſt. 130

The Vanity of Judiciary Aſtrology.

CHAP. I.

The Difference betwixt Aſtronomy, and Aſtrology Judicial.

AMong the ſimple and honeſt Ancients, who were the Founders and Advancers of that Nobleſt of Sciences, which ſpeculates thoſe glorious Bodies ſhining above us, and cauſing the neceſſary viciſſitudes of Times and Seaſons; Aſtronomy and Aſtrology were names indiſcriminately importing one and the ſame thing. But after a long proceſs of time, when the fraudulent and ſuperſtitious Chaldeans had corrupted the purity of this Science, by foiſting in their Vanities, and aſcribing certain prodigious vertues to Heavenly Bodies over inferior ones, as if their influences were fatal and inevitable; it came to paſs, that men made a Difference betwixt the one and the other: defining Aſtronomy to be that, which conſiders the motions, diſtance, order, magnitude, light, and other adjuncts of the Stars, both fixt and erratique; and Aſtrology to be that, which teacheth the way of foreknowing and foretelling the effects and events of ſuch their Motions, Conjunctions, oppoſitions, &c. whereupon the Grecians infected with the fooleries of the Chaldeans, called the ſame [〈 in non-Latin alphabet 〉] for diſtinction ſake.

This diſtinction ſome have thought to be a Novelty; but we find it plainly mentioned by Simplicius (in 2. phyſic. text 18.) by Olympiodorus (in lib. 1. Meteor.) and by Sextus Empiricus (adverſ. Mathemat.) The laſt of whom addeth alſo, that Aſtrology was called, by way of excellency, the Mathematicks; as being that Art, which the Chaldeans profeſſing with great oſtentation, arrogated to themſelves the proud title of Mathematicians: which I the rather take notice of, to intimate with how little reaſon, and ridiculous authority, the Prophetique Aſtrologers of our Age uſurp that noble attribute to themſelves. Agellius (lib. 14. cap. 1. 4. and 7.) noteth moreover, that the ſame Profeſſors named themſelves Genethliacks, from the calculation of Mens Nativities: and St. Auguſtine (in Confeſſion.) inveighs with judicious ſeverity againſt them, under the title of Planetarians. That in our dayes, they call themſelves Judiciary Aſtrologers, and their mighty Art, Aſtrology Judicial; is well known. I wiſh the fallacious and cheating Fundaments of their Art were as well known; And to ſhew I have good reaſon for this my wiſh, be pleaſed to conſider with me.

CHAP. II.

Whether it be poſſible for Man, from the inſpection and Obſervation of the Heavenly bodies, to acquire the fore-knowledge of ſuch events, as theſe Judicial Aſtrologers pretend they can divine; aſwell concerning the variety of Weather, as great Colds, Heats, Droughts, Winds, Rains, Fertility, Barrenneſs, Epidemical diſeaſes, and the like effects referrible to Meteorology: as concerning the particular Fortunes of Men, as their Marriages, Children, Friends, Dignities, Wealth, Dangers, Misfortunes, Sickneſſes, Time and manner of their Death, and almoſt all remarkable occurences of their lives.

Two General Rules, concerning the prenotion of Future Events.

IN the Firſt place, that we may the better comprehend what ſhall be delivered in the ſequel of our diſcourſe, let us premiſe this general Rule. That whatſoever doth import the knowledge of any effect to come, ought to be either the neceſſary Cauſe of that particular effect, or which being poſited, ſuch an effect doth alwaies follow; or as a neceſſary Signe, or which being given, ſuch an Event doth always ſucceed.

For Example, becauſe the Sun, as often as it approacheth to the Vernal Equinox, doth cauſe the Plants to bud forth, and produce Flowers; and becauſe when the day-break is perceived in the Eaſt, the Sun doth ſoon after ſhew it ſelf above the Horizon: therefore is it eaſy for us in Winter to foretell the approach of the Spring, and the Budding forth of Flowers; and in the Morning twilight, to foreknow the approach of perfect Day; the former, in reſpect of the neceſſity, of the Cauſe, and the latter in reſpect of the neceſſity of the Signe. But, if there were no ſuch neceſſity, and that either ſuch a Cauſe, or ſuch a Signe were not alwaies attended with ſuch an effect; or that ſuch an effect did ſomtimes ſucceed without the preceſſion of ſuch a Cauſe, or ſuch a Signe: it is manifeſt, that we might have indeed a Conjecture, but no certain foreknowledge of either of thoſe Effects.

I ſay a Conjecture, and that's the moſt. Becauſe unleſs many Obſervations concurr to atteſt, that ſuch a Cauſe, or Signe is more frequenly attended on by that particular effect, than not; or that that effect doth more uſually ſucceed upon that Cauſe, and after that Signe, than upon any other; in that caſe, our Conjecture would be a meer Hariolation, or Divination, at beſt.

In the next place, let us propoſe this conſiderable truth. That the Certain and Infallible Prenotion of things to come, whoſe neceſſary connexion to their particular Cauſes or ſignes is unknown to man, ought to be aſcribed to none but God himſelf, who made and ordereth all Cauſes, Signes and Events, For ſubſtracting the knowledge of this neceſſary Connexion, we have no help remaining for our previſion that ſuch things will come to paſs; unleſs God, who ſeeth into the darkneſs of Futurity, ſhall pleaſe to reveal them to us. And hence doubtleſs is it that ſuch as uſe to propheſy of things to come, are called Divines; and their Prediction is called Divination.

Nor is it ſacred Writ alone, which declareth the knowledge of future Events to be the prerogative of God; according to that of Iſai. (chap. 41.) Tell us what is to come hereafter, and we ſhall know you to be Gods: but even the Ethnicks generally acknowledged the ſame, as Horat.

Prudens futuri temporis exitum

Caliginoſa nocte premit Deus, &c.

And thereupon they enquired concerning future ſucceſſes, of only ſuch, as they beleeved acquainted with the ſecrets and Counſells of Divinity, and were Divino Numine afflati, or Entheati.

CHAP. III.

The Antiquity, Original, and Inventors of this Aſtrology.

REflecting upon the Antiquity of this Divining by the Stars, we perceive, that for certain the Inventors of it were the Chaldean, or Babylonian Philoſophers.

For, though the Egyptians, who of all other Nations ſeem to have the beſt pretext to rival them in that honour, gloriouſly boaſt, that the Chaldeans were at firſt an excreſcence of themſelves caſt off in a Colony, and ſent abroad to make themſelves more room, as Diodorus reports, (lib 1.) yet the Egyptians with ſcorn and indignation have denied that extraction. Again, whereas the Egyptians accounted fifty thouſand years from the time their Anceſtors firſt made Celeſtial Obſervations: the Chaldeans have been much larger in their fiction, and reckon no leſs than four hundred and ſeventy thouſand years, from the original of that ſcience among their Fore-fathers; as I have more expreſly declared, in my Preface to the life of Tycho Brahe, &c. But, to wave their fictious titles to this invention; it is well known, that from the moſt ancient memory of that Nation, the Chaldeans and Aſtrologers were taken for the ſame Men; and eaſily proved, that the Aſtrology which firſt came to the Grecians (from whom it was afterward derived down to the Latines and Arabians, was tranſlated thither by Beroſus. who (as Vitruvius lib. 9. cap. 7. ſaith) Firſt ſate down in the Iſle and City of Cous, and there opened a School for the teaching of the Art of Aſtrology. Moreover it is evident, that the Chaldeans were generally poſſeſſed with this opinion, that the Planets, becauſe they obſerved not the ſame courſe with the Fixt Stars, were Interpreters of the will of the Gods, and did declare their determinations and purpoſes concerning ſublunary affairs, to us Mortals here below; and this ſomtimes by their Riſing, ſomtimes by their Setting, ſomtimes by their Colure, ſomtimes by their Poſitions, and ſomtimes by other Adjuncts and Circumſtances and that they did conform their wanderings to the tract of the Zodiack, only becauſe therein were twelve Princely Gods preſiding over the twelve Signes; there being beſides thirty other Stars, as privy Councellours to thoſe Deities, which did Obſerve and recount all occurrences upon the Earth, that the Celeſtial Senate might conſult and decree accordingly. All which Diodorus relates more expreſſly then any other Author, And though the firſt Inventors of this Dream, might perhaps deſigne it as a plauſible Fiction to gull the Common People, who otherwiſe would have derided the Contemplation of the Stars (for I need not tell you, that the Vulgar eſteem this Study wholly vain and uſeleſs, unleſs in reſpect of the ſuppoſed virtue of it, for the foreknowledge of things to come) yet thoſe who came after, ſeriouſly endeavoured to advance their reputation by promoting the ſame as a truth, while they enquired how, by the inſpection of the Stars, they might attain to the preſcience of future Events, and taught a certain method for the traduction thereof to others.

But this among the reſt is well worthy our remark; that this Aſtrology was not propagated without the concurrence of Superſtitious Credulity; and that in no ſmal proportion.

It is objected (I know) That we ought not to account that Art Superſtitious, which ſeems to have God himſelf for its Author, according to that ſaying in Geneſis (1. 1.) that He created the Sun, Moon, and Stars, that they might ſerve for Signes, and Seaſons, and Dayes, and Years.

But they who make this Objection, ought to ſhew us when and how He inſtituted this Art; and where he hath declared that he created thoſe Luminaries to that end, that we might come to a foreknowledge of future Events, ſuch as the vain glorious Profeſſors of it boaſt themſelves able to divine from the Obſervation of them. Now, no ſuch thing can be proved; for, as to that text of Scripture, it muſt be underſtood only of the Signes of Seaſons, of the Times of Feſtivals, and other the like viciſſitudes. And to rack the meaning of it to the preſignifications of particular Humane Accidents, as Marriage, or ſingle life; Children, or barenneſs; wealth, or poverty; love or enmity; honour, or infancy; virtue, or debauchedneſs; length, or ſhortneſs of Life; health, or ſickneſs; Death natural, or Violent; proſperity, or infelicity in deſignes; Warr, or Peace; plenty, or famine; victory, or captivity; and a thouſand other the like occurents and encounters both in States, and private families and perſons (all which our Star-prophets pretend to foretell:) I ſay to extend the ſence of that place of Scripture to the preſignification of ſuch Events, is manifeſtly repugnant to the Scripture it ſelf in many other places, wherein it doth expreſly teach, that ſuch future Events can be foreknown only to the Prophets, i. e. men poſſeſſed with the Spirit of God, and ſelected for Supernatural Revelations, not ſuch as are addicted to Star-gazing. For, the Divine Spirit doth condemn the Chaldeans themſelves, for profeſſing that they could deduce the knowledge of things to come, from their skill in obſerving the Heavens. That place in the Prophet Iſai (chap. 47.) is well known, where ſpeaking to Babylon, which he calls the Daughter of the Chaldeans, he ſaith; Thou haſt failed (or art wearied) in the multitude of thy Councells; let now the Aſtrologers, the Star-gazers, the monthly Prognoſticators ſtand up, and ſave thee from theſe things, that ſhall come upon thee. Behold, they ſhall be as ſtubble, the fire ſhall burn them, they ſhall not deliver themſelves from the power of the Flame, &c. So likewiſe is that of Ieremy (chap. 10.) Learn not the way of the Heathen; nor be diſmay'd at the ſignes of Heaven, for the Heathen are diſmayd at them, and the cuſtomes of the people are vain.

But before we come to examine the Preſignifications themſelves, you perhaps deſire to be informed, what reaſons I have to reſt ſatisfied in that tradition of Vitruvius I now mentioned, concerning the firſt introduction of Aſtrology into Greece by Beroſus, and that the Grecians had no knowledge thereof before his daies. And this becauſe that introduction of it by him, and the advance of it by Antipater and Achinapolus, were no higher than the Age wherein Epicurus lived; and becauſe all thoſe more antique Poets, Philoſophers, and other Authors made frequent mention of Aſtrology and Predictions from the Stars: and the Author of that Book concerning Aſtrology, which is aſcribed to Lucian, enumerateth Orpheus Tireſias, and others who taught Aſtrology to the Greeks.

Wherefore, to juſtify my opinion in that particular, I affirm; that as to Orpheus, Tireſias, and others, the tradition is meerly Fabulous, and grounded only upon a preſumption, that theſe men predicted things before they came to paſs, and eſpecially Tireſias, whoſe fable is known to every Man. But here it is memorable, that though this Author doth confidently avouch, that the Ethiopians and Egyptians were the firſt Inventors of Aſtrology; yet he afterwards confeſſeth, that the Grecians heard nothing of that Art from either of them: ſo that from his teſtimony nothing can be alledged to impugne that probable opinion of Vitruvius, that Aſtrology was derived to the Grecians from the Chaldeans. As for the reſt; true it is indeed, that the name of Aſtrology was of much greater antiquity among the Grecians, then that of Beroſus; but they thereby underſtood no other ſcience but what Plato alwaies called Aſtronomy (as it is even in our daies, to diſtinguiſh it from the Judiciary, which hath by cuſtome acquired and appropriated to it ſelf the honourable title of Aſtrology; and this even from the time of Sextus Empiricus, when that difference became Vulgar) but not this Divining Art, concerning which Plato, Ariſtotle and other of the Ancient Grecian Philoſophers are wholly ſilent; except only where Ariſtotle (1. politic. 11.) refers to Aſtrology that prediction of Thales, concerning a great plenty of Olives to come in the following Autumn, which yet was only Meteorological, as I ſhall have occaſion to declare more particularly hereafter. For though (in prior. 30.) He hath this ſaying, Aſtrologicam Experientiam trudere principia ſcientiae Aſtrologicae; yet he thereby intends only Aſtronomy, calling the Obſervations of the Celeſtial Phenomena, Experience, according to which Hypotheſes (or as He there termeth them) Demonſtrations ought to be excogitated. And when Epicurus ſeems to deride Aſtronomical Curioſities, calling them [〈 in non-Latin alphabet 〉], Servilia Aſtrologorum machinamenta, and [〈 in non-Latin alphabet 〉] Inanem Aſtrologiam: we ought to underſtand him only of the too ſcrupulous, and unprofitable ſtudy of framing ſeveral Hypotheſes or ſuppoſitions for the ſolution of the Apparences. I deny not but Eudoxus (ſomwhat the ancienter of the two, as being an Auditor of Plato, and mentioned with attributes of honour more than once by Ariſtotle) ſpeaketh plainly of Chaldaicall predictions, as making it one part of his buſines to reprehend and condemn them: and yet I muſt affirm that he did this, not that he had learned them of his Country men, the Grecians, but that in his various peregrinations in the Eaſt, he had gotten the knowledge of that preſtigious Art from the Chaldeans. Again though Vitruvius be poſitive, that Beroſus firſt opened a School for the erudition of Men in this corrupted Aſtrology, and taught it publickly in Greece; yet that hinders not but that ſome other men, otherwiſe well learned, may have travelled through Greece, and profeſſing themſelves to be Chaldeans, and skilfull in thoſe ſtudies, dropt up and down ſome rude hints and imperfect rudiments of this Sophiſtry, as they wandred from place to place; as in our dayes, we ſee a ſort of vile and impudent Vagabonds, who run up and down, owning themſelves for native Egyptians, and deluding the credulous multitude with pretences of ſtrange myſterious inſight into the rols of Deſtiny, and predictions of the fortunes of particular Perſons. So that it is no wonder, if Plato, Ariſtotle and other great Men had thoſe obſcure fellows in ſuch contempt, as they would not vouchſaſe ſo much as to name them in their writings. For obſerve how Cicero, in whoſe time Aſtrology ſeems to have gotten ſomwhat more of reputation among the People, doth not only call it Monſtra Chaldaeorum; the monſtrous iſſue of the Chaldeans brains; but alſo reproacheth it with the odious terms of vis maxima erroris, and deliralis incredibilis, the very quinteſſence of Error, and a madneſs incredible; adding withall, non omnem errorem dicondum eſſe ſtultitiam, moſt ingeniouſly intimating the Fraud aſwell as folly of Divinatory Aſtrology: in his 2. Books de Divinatione. Furthermore, it is likewiſe true, that in the ancient Greek Poets, Philoſophers, and other eminent Authors, we read of various predictions from the Stars: but theſe were very far different from the Art Aſtrological, which the Chaldeans of old, and our half-witted Aſtromancers now a dayes ſo much glory in. For, ſuch Prognoſtications nothing at all concerned the Events of Human affairs (to which Aſtrologers chiefly pretend) but only the ſeveral mutations of the Air, of Tempeſts, of plenty or dear years, and the like: and theſe they deduced only from the various Riſings and Settings of the Stars as may be proved out of Hippocrates (lib. de aer. aqu & loc.) Plato (in Epinom.) who ſpeaks that particularly of Heſiod, and ſome other old writers; but not from the caſting of Figures (as the Vulgar phraſe is) or the laborious Erecting of Scheams, ſo much uſed by our Aſtrologers, and admired by the ignorant, who addreſs to them as to the oracles of Fate, and the ſecretaries of Divinity.

It appears therefore, that thoſe Predictions recorded among the Ancient Grecians, were not called Aſtrologicall; but by the ſimple and modeſt appellation of [〈 in non-Latin alphabet 〉] Preſignifications, or rather yet more ſimply, Significations; and this, becauſe the Stars, according to the variety of their Riſings and Settings, do ſignify as well the ſeveral ſeaſons of the year, for Seed time, for Harveſt, and for other works of Agriculture; as the dayes, on which the Husbandman may expect Rain, Winds, and other changes of Weather.

Nor was this obſerved only by the Grecians, but familiar to moſt, if not all other Nations; as it is even with us frequent, for ſuch Country People as have no Kalenders, and cannot read them if they had, to obſerve certain Celeſtial Signes, or Stars, which as they either Riſe in the Morning, or Set in the Evening; and as they are near unto, or far from the Sun at its Riſing or Setting declare at what ſeaſons, through the whole courſe of the, Year, ſuch and ſuch labours of Husbandry are moſt opportunely to be performed. And yet, I muſt confeſs, the Grecians ſeem to have been more ſtudious and exact than any other Nation, not only in obſerving, but alſo in digeſting into Tables, both upon what dayes of the Year ſuch and ſuch of the principal Stars uſually ariſe and Set; and thoſe mutations of the Air, or changes of Weather, which did commonly ſucceed at ſuch times, and ſo may be ſignified by them accordingly. I dare not affirm that they took occaſion for this their exactneſs from that vaſt Golden Circle, erected in Egypt, and at laſt plundered by Cambyſes; which according to the account of Diodorus, was a Cubit in thickneſs, and three hundred ſixty and five Cubits in compaſs; with an inſcription of each day in the Year on a particular Cubits ſpace, and the names and ſignifications of thoſe Stars, that Riſe or Set on each day reſpectively. Yet certain I am of this, that Geminus (in Element. Aſtron. cap. 14.) tels us, that the Ancients uſually made this Obſervation, that taking the Signe, and the degree of that Signe, in which the Sun was in the beginning of the Year, or firſt ſtep of his annual progreſs; and noteing afterward what changes of the Air or Weather did commonly fall out upon each day, Week and Moneth: they might at length referr that change to the places of the Sun through every Signe and degree thereof in the Zodiack. His words are worthy the reading, and therefore I ſhall faithfully recite them. Id autem per plures annos obſervantes, mutationes, quae maxime arc a Zodiaci ſigna & loca contingerent, conſcripſerunt in Fabulis; non ex arte aliqua, neque ex certa methodo deſcribentes, ſed ab Experientia id, quod prope verum, [〈 in non-Latin alphabet 〉] congrueret, ſumentes. And of theſe Obſervations were framed Tables, ſuch as the Grecians called [〈 in non-Latin alphabet 〉] ſome whereof are extant even at this day, as particularly thoſe of Geminus himſelf, and of Ptolomy: and thoſe were collected out of the more antique ones of Democritus, Metrodorus, Doſitheus, Euctemon, Meton, Eudoxus, Calippus, Hipparchus, Philippus, Philemon, Caeſar, and others. For every one, according to his curioſity of experimenting, what changes of Weather dayly hapned in his Country; compoſed a certain Diary of ſuch changes, and of many Diaries made Year after Year, framed at laſt one great Parapegme or Table; the Riſings and Settings of the Stars, and the affections of the Air obſerved moſt commonly to enſue immediately thereupon, being expreſſly referred to each day reſpectively. Hence ſome of the principal of theſe Parapegmes were ſo tranſlated into Kalenders, as that it is manifeſt Ovid would from thence illuſtrate his Faſti.

Tempora, cum cauſis, Latium digeſta per annum,

Lapſaque ſub terras, ortaque ſigna canam.

And at this day our Vulgar Kalenders retain ſo much of the Ancient faſhion, as that in every month is inſerted the preciſe time of the Suns ingreſs or entrance into the Signe proper thereto; how many hours are in each day; together with the image of Harveſt, Vintage, and what is elſe the chief buſineſs of the Husbandman in each Month.

Hence alſo were derived theſe General Precepts of Good Husbandry, which are delivered in elegant verſe by Heſiod among the Greeks, and by Virgil among the Latines, in imitation of him in his Georgicks.

CHAP. IV.

That the Riſings and Settings of the Stars are not the Cauſes, but only Signes of Tempeſts, and Mutations hapning in the Air; contrary to the Vulgar opinion.

THat this was the Tenent of Epicurus, and moſt other of the more ſage and orthodox Philoſophers among the Ancients, is ſufficiently inferrible from the very modeſty of the word [〈 in non-Latin alphabet 〉] Significationes, as was afore intimated; which they generally uſed, as moſt proper to expreſs this notion.

Beſides, as for the General Cauſe of Seaſons, and aereal mutations, they referred them for the moſt part to the Sun, allowing nevertheleſs ſome activity in the Moon, together with inferior cauſes, towards the production of Cold, Wind, Rain, and the like changes of Weather: but the Stars both fixt and erratique they accounted no other then meer Signes of thoſe particular times, wherein the Sun and other Cauſes do uſually concurr to the generation of Heat, Rain, Winds, and the like mutations in the Air. That Epicurus was of this opinion, is plain from his text, in the 10. Book of Diogenes Laertius; the ſence whereof is this. That whereas the Riſings and Settings of the Stars, according to the courſe of the Year, do ſignify the various mutations of the temper of the Air, proper to each of the four ſeaſons; in this they do no more then the Swallows and other Fowles of the Air, which by their coming, preſage the advent of the Spring; and by their departure again in the end of Autumn, foretell the approach of Winter; and no more then ſome certain changes of the Air, as the Rain-bow, Thunder, Clouds, which foretell other changes immediately to ſucceed, as ſerenity, ſhowers, &c. Becauſe as the Swallows are not the Cauſe of the Spring, nor the Rainbow of clear Weather; but only a ſigne thereof; ſo is not (for Example) the Riſing of the Dog ſtar a Cauſe of the great Heat and Drought that uſually poſſeſſeth the Air at that time; but only a Signe of that time, when the Sun doth annually parch the Earth, and roſt the inhabitants of it. As for other Philoſophers; ſee what Geminus ſaith among the reſt. Aſtrorum exortibus mutationes fiunt, non quod Aſtra vim habeant ad mutationem ventorum, aut imbrium; ſed quod ſigni gratiâ aſſumpta ſint, ad hoc, ut pernoſcamus aeris affectiones. Et veluti Fax non ipſa eſt cauſa motus bellici, ſed bellici temporis ſignum; ſic etiam Aſtrorum ortus non ipſi ſunt cauſa mutationum aeris, verum poſita ut Signa talium affectionum. And afterwards ſpeaking of the Riſing of the Dog-ſtar, he ſaith; Omnes putant hanc ſtellam vim habere propriam, & cauſam eſſe intenſionis aeſtuum, dum ſimul oritur cum ſole: attamen res non ſic ſe habet; ſed quoniam juxta calidiſſimum tempus, cum haec ſtella ortum faciebat; hujus apparitione, aeris in aeſtum mutationem ſignificârunt. And that you may not think Ariſtotle one of thoſe, who held the Riſing of the Dog-ſtar, Orion, or any other Conſtellation, to be any more but a ſimple ſigne of the Mutations hapning in the Air about thoſe times; pleaſe you to obſerve how among his Problemes (ſect. 26. quaeſt. 12. and 13) enquiring, Cur[•]oriente Cane Auſter moveatur? why the South wind commonly blowes, at the time of Dogs Riſing; He anſwers himſelf, by referring it to the Sun, not to that Star: and demanding further, why men are then exhauſted with immoderate Heat, he adds, ideo ſpiritus ixcitari callidiſſimos per idem tempus congruum eſſe. The ſame he replieth concerning Orion, Riſing in the Autumn, and Setting again in Winter. And (in Meteorolog. 2. cap. 5.) diſcourſing of the ſame Conſtellation, he hath theſe words; Orion & dum oritur, & dum occidit, incertus ac difficilis eſſe propterea videtur, quod ejus ortus, & occaſus tum, cum tempora evariant, commutanturque ille eſtate, hic Hyeme accidant. By which you may perceive, that He remarketh the Riſing or Setting of Orion, not as a Cauſe of the Changes then contingent in the Air; but meerly that its Riſing and Setting fall out at ſuch times, as the Air ſuffereth thoſe changes from the vicinity, and remotion of the Sun.

This Opinion of Epicurus and others might be confirmed with many ſtrong Reaſons; but among them all I ſhall ſelect only Three, as moſt memorable and important.

The Firſt,

That the Fixt Stars, in reſpect of their conſtant, though ſlow motion to the Eaſt, do riſe and ſet now in our days, near upon a whole moneth later in the Year, then they did in the Times of thoſe Ancient Grecian Philoſophers; and yet nevertheleſs the ſeaſons, and general mutations are not retarded proportionately (i. e. by a moneth but remain alwayes adliged to the Sun, and Obſerve its progreſs through the Zodiack. For Example, thoſe great Heats, which ſo long ago uſually came about the middle of July, at which time the Dog-ſtar aroſe in thoſe days, do now likewiſe invade us about the middle of July; nor are they removed to the middle of Auguſt, when the Dog-ſtar doth now ariſe: nor can any Men expect, that after the Flux of ten Thouſand Years, in caſe the World ſhould laſt ſo long, the greateſt Heats of the Year would fall upon the middle of January; as it muſt come to paſs, in caſe the Heats were derived from the Dog-ſtar, and not from the Sun.

Again, if theſe exceſſive Heats were the effect of the Canicular Star; why do not we feel them in February, and chiefly in the Night time, during which, that ſtar remains above the Horizon? And if you conceive, that the burning of the Dog-ſtar is augmented by the virtue of the Sun; pray, why was it not augmented long ago chiefly about the beginning of June, ſince now it is not augmented to the higheſt at the end of that moneth being then neareſt to the Sun? Perhaps, you may enquire (by the By) why the greateſt Heats of the whole Summer are not co-incident to the Summer Solſtice, but ſucceed ſome dayes after it? Why, truely the Cauſe is manifeſtly this; that the Sun proceeding to inflame the Air, both by the Direction of its Rayes every day more and more Perpendicular, and by its longer continuance above the Horizon, untill the Solſtice; this Directneſs of its beams, and its longer continuance doth perſever ſenſibly the ſame for many daies together, in which the like degrees being added to the Heat formerly acquired, it is neceſſary the ſame ſhould be much encreaſed; ſo that unleſs both the Directneſs of its Rayes, and its continuance above the Horizon did ſenſibly decreaſe, the Heat of the Sun, darted upon the Earth, could not be remitted.

The Second.

That theſe Signes are not the ſame in all Climates or Regions; but the Dog-ſtar (for Example) which to us is a ſignificator of Heat, to the Antipodes is a Signe of Cold. An argument certainly, and a ſufficient one, that neither our Heat, nor their Cold hath any dependence on the Dog, but only on the Sun, to us by its preſence, to them by its abſence. For otherwiſe the Dog, ſince he doth not change his ſituation, as the Sun doth, ought to have an equal and uniform efficacy; nay more, he ought ſo much the more to Heat the Antipodes then us, by how much the more vertical he is to them, and ſo doth ejaculate its Rayes more directly or Perpendicularly upon their heads. But the Antipodes are ſomewhat too remote for us to have recourſe unto in this plain caſe; and therefore we ſhall deduce our plea from things neerer at hand. Beſides the general affections of ſeaſons, as of Heat and Cold, which evidently ariſe, the one from the preſence, the other from the abſence of the Sun; are not particular Countries, and ſuch as are near neighbours each to other, ſubject to different changes of the Air, ſo that while it is Dark and Rainy weather in one, the Sun ſhines clearly and ſerenely in the other? Is not (for Example) England many times infected with Tempeſts and high Winds, while France at the ſame time enjoys a perfect calme? And ſo of the reſt. Conſider then whether be more ſeaſonable to referr this variety of diſpoſitions in the Air and difference of weather, in Countryes almoſt touching each other to the Riſing and Setting of Stars; or to the particular condition and nature of the Countries themſelves? The Ancients I am ſure, choſe to aſcribe it to the different Soyls and ſituation of Countries; and thereupon they thought fit to compoſe particular Tables for particular Regions, and thoſe too made up of many Years Obſervations conferred together; becauſe no General ones could ſerve the turn. Hereupon alſo they conclude that the Tables of the Egyptians could be of uſe (at the moſt) only to thoſe Nations who lived in the ſame Parallel or Climate; and had but 14. hours day at the longeſt: that thoſe of Dofitheus and Phillippus might be uſefull to ſuch Nations, who had 14. hours and an half of day: thoſe of Democritus and Ceſar, and Hipparchus, to ſuch, who had 15. hours of day: thoſe of Callippus, Eudoxus, Meton, Euctemon, Metrodorus, and Conon, to ſuch who Inhabite intermediate Climates. I add moreover that theſe Tables cannot be uſefull not only to ſuch as live in divers Parallels; but even not to ſuch as live in the ſame, but more toward the Eaſt, or toward the Weſt: ſince experience atteſteth, that there are divers mutations of the Air not only toward the South and North, but alſo toward the Eaſt and Weſt

The Third.

That theſe Signes afford but light uncertain Conjectures at beſt. For their ſignification is moſt uncertain, even in reſpect of the ſame Country; which yet would not be, in caſe they were as well Germane Cauſes, as Signes. And ſince the moſt that can be juſtly ſaid in this kind, is that the Air is made hot in Summer, cold in Winter, and Temperate in the Spring and Autumn; but no man can certainly foretell of what temper the Air will be in this or the next Year, at the time the Dog-ſtar doth ariſe, or Arcturus ſet; becauſe it is manifeſt, ſome Years even in the middeſt of Summer there fall out very Cold days, and very warm ones in the midſt of Winter, and thoſe days that chance to be very wett and tempeſtuous this Year, may be dry and ſerene the next; and becauſe in one Year, it is wett weather all the Summer, and dry all the Winter, ſome Years are very dry all along, and others continually wett: Therefore is it manifeſt, that concerning the particular changes of weather, at ſett and punctual times, no certain rules of prediction can be drawn from theſe Signes.

Hence we may come to underſtand, that thoſe Tables do indeed contain what their Authors obſerved to have hapened in thoſe Years, during which they addicted themſelves to make and record their Obſervations; but yet cannot be extended to another ſeries of Years, in which perhaps there may be ſo great a difference, as even to croſs the former Tables in moſt things. Which Geminus doubtleſs reflected upon when he ſo much commended Aratus, for that conceiving the Signes, of ſuch changes to be fallacious, as were taken from the Riſing and Setting of the Stars, he had recourſe to others exhibited by nature, ſuch as are the Colours appearing in the Sun, or Moon, at their Riſing or Setting; the Circles about them called Halo's and Paraſelenes, and the like: becauſe theſe having their Cauſes and production in the Air, hold ſome natural affinity and connexion with rain, clear weather, wind, heat, and other affections of the Air. Of this ſort likewiſe are the motions obſerved in ſome Bruit Animals, which as are ſenſible of, ſo do they alſo prognoſticate the changes of the Air, both as they begin and encreaſe; and this by running up and down, by Drouſineſs, by Bellowing, by Crying, making certain unwonted Noyſes, and the like: according to that of the Poet,

Cana fulix it idem fugiens é gurgite ponti,

Nunciat honibiles clamans inſtare procellas,

Haud modicos tremulo fundens é pectore cantus &c.

CHAP. V.

The Fundamental Maximes of Aſtrology examined.

THeſe conſiderations premiſed, by way of Introduction; let us now come up cloſe to Aſtrology it ſelf, as diſtinct from Aſtronomy, begining our Examination firſt at the General plants, or fundamental poſitions thereof; and then proceeding to the particular Praedictions thereof, aſwell concerning Changes of weather, deduced from other Signes beſides the Riſings and Settings of the Stars; as concerning the Fortunes of Men, which Aſtrologers commonly deduce from their Genitures, or Nativity Themes. And theſe few things, among innumerable others pertaining to this ſo promiſing Art will be ſufficient to demonſtrate the Vanity and Frauds of it.

The Firſt general maxime, whereby Aſtrologers endeavour to gain credit and reputation to their documents, is what all men readily confeſs; viz. that the Stars are not meer Signes, but alſo natural Cauſes of very many effects: as if Men were bound to admitt the ſame poſition for truth, concerning other effects, which they boaſt the divination of afore hand. It is well known (ſay they) that inferiour natures are not ſubjected to ſuperior in vain; ſince they are ſo manifeſtly cheriſhed, moved and governed by them. That the Sun is the Cauſe of Light and Heat; and that by its acceſs and receſs annually, it doth induce the ſeries and viciſſitude of ſeaſons; that it doth procreate plants, and animals, and in particular men, according to that common ſaying, Sol & Homo generant Hominem; that it doth extract vapours from the Earth, which become the matter of Rain, of Winds, and the like. That the Moon doth fill and empty all ſhell Fiſh, the bones of animals, the brains of Coneys, and hath great power over all moyſt bodies, and eſpecially the Sea, whoſe Tides are conformed to her motion. Laſtly that there are certain Influences, by which not only theſe two principal Luminaries, but alſo the other leſſer ones exerciſe their virtues upon ſublunary bodies. For ſince the Stars ought not to be conceived idle and ineffectual; and that there are ſome certain Effects, which cannot be referred to any other Cauſes but them, as the Critical mutations of diſeaſes, and the inequallity of ſeaſons &c. And this is the ſum of what our Aſtrologers alleage for ſupport of their pretence, and whereby they ſtudy to endear their Art, and prepare the minds of men for the more ſmooth and eaſy admiſſion of what they afterward impoſe with prodigious confidence. And indeed what they urge concerning the Sun and Moon, ſeems ſo plauſible, as yet even judicious men may at firſt diligently liſten thereto, and conceive ſome expectation that they would proceed to prove the reſt of their ſuppoſitions with the like evidence; not ſuſpecting that upon ſuch ſpecious foundations, they would ſoon fall to erect nothing but ridiculous Fables, and wild abſurdities. But alas! how far are they from making the members of their artificial body reſpondent to the Head of it? For behold, they have no ſooner layd down this ground; but they inſtantly run out to ſuch ſuperſtructures, which have no ſolidity nor ſtrength from either Experience or Reaſon. And indeed I cannot but wonder, and bluſh, when I obſerve the Firſt writers of this Art, Ptolomy, Firmicus and Manilius, after they have begun their diſcourſes ſeriouſly and with gravity beſeeming Philoſophers, and Men profeſſing the ſeverity of reaſon; in a moment to fall upon meer childiſh toys, and old wives dreams. It is truely diſhonourable for Learned men, by the pretext of ſuch poſitions, as are generally confeſſed, ſo to impoſe upon the credulity of their Readers: as if thoſe Fopperies, which they intend to foiſt in afterwards, were of the ſame evidence and certitude with the premiſes. Diſhonourable did I ſay? Yea it is odious and deteſtable to delude men by a manifeſt Paralogiſme, and from a ſpecious Antecedent to draw ſuch a Conſequence, as really is no Conſequence. For as I began to ſay it is indeed atteſted by Experience, that the Sun doth vary the ſeaſons of the Year, that the Moon doth fatten ſhell-fiſh, in her full, and make them lean again in her wane: but doth Experience atteſt the like of the 12. Signes in the Zodiack, and of their ſeveral degrees, of Saturn, Mercury, and the reſt of the Planets and Fixt Stars? Certainly no; nor can our Aſtrologers by any Obſervation ſhew any one the leaſt effect, that ought to be referred to this or that particular Conſtellation or Star, rather than to any other, or rather than to any ſublunary Cauſe; as we ſhall more expreſly evince in the ſequel of this diſcourſe. What then? Have they any Reaſon to fly to? None at all, doubtleſs; ſince all Reaſon reſteth on Experience, and of that, here can be none, and all that can with probility be inferred, is this, that each Luminary being a lucid body, doth in proportion to its Orb, enlighten, warme, and work ſuch effects, as ariſe from ſuch light and heat.

Hereunto I add, that foraſmuch as the Stars are General Cauſes only, in reſpect of ſublunary things; we may well demand a reaſon, why any ſingular effect may not be aſcribed to ſome ſingular Cauſe here below, where are ſuch multitudes of natural and convenient Actives and Paſſives, rather then to thoſe remote ones, the Stars. For as when we give an account of the Cauſes of Odours in compound Ointments, we referr one kind of ſmel to the Roſes, another to the Jaſmine, a third to the Orange flowers, and no particular ſmel to the Oyl, which is the common matter of the compoſition, and the cauſe of the fragrancy neither to the one, nor to the other of the ingredients. And as when we explicate, why in a Garden, this Plant groweth here, and not there; another there, and not here: we referr it to their ſeeds, which were ſown in thoſe places, where each one groweth; not to the Water wherewith they are irrigated, which is only a General Cauſe of the groweth of all the plants, and indifferent nouriſhment to each ſort. So are we to Philoſophiſe concerning thoſe Effects that are aſcribed to heavenly bodies. For ſince the Heat of the Sun (for inſtance) is General; why it ſhould harden Clay, and ſoften Wax, is to be referred to the different diſpoſitions of thoſe bodies not to any various efficacy in the Suns heat. And why the Sun produceth a plant in this place, but not an Animal; an Animal in another place, but not a plant: this is to be referred likewiſe to the virtue of the ſeed, which is Plantary in one place, and Animal in the other. The ſame may be ſaid of other things, that ariſe from the influence of the Suns heat; as (for Example) the Sun raiſeth vapours from this part of the Earth, and not from another; becauſe in one part is moiſture, in another none: one Year it raiſeth more vapours, than in another; becauſe one year yeelds more moyſture than another: one year the exhalations are healthy and good, another infectious and peſtilential; becauſe of the different matter from which they are drawn, &c. Hence we learn, that ſince it is beſides all reaſon, when there may be many Cauſes of any particular effect, without the concurrence of all which that effect will not follow; for us to think it ſufficient to our Prognoſtication of that effect abſolutely and poſitively, that we know any one of all theſe various Cauſes, that muſt concurr to the production thereof: it muſt be likewiſe beſides all reaſon, when beſides the Stars, there are other inferior Cauſes, that muſt conſpire to the production of particular effects; for any man confidently to foretell the contingency of thoſe effects, only becauſe he knows the general influx of the Stars, but not any one of the other inferior particular Cauſes, that are required thereunto. Again, when there are ſome effects, which have no dependence at all (or what is exceedingly obſcure) upon the Stars; but a manifeſt and neceſſary dependence upon ſublunary Cauſes; I would willingly know, what reaſon there is, why we ſhould not rather have recourſe to thoſe ſublunary and particular Cauſes, than to thoſe ſuperlunary and general ones, the Stars? Thus when grounds manured and enriched by compoſt, do yeeld more plentifull crops of Corn, than before; it is plain, that we are to aſcribe this fertility, not to the influence of the Sun and Stars, but to the fatning of the ground by the dung or ſoyle, ſeaſonably laid upon it, by the carefull Farmer.

CHAP. VI.

The Aſtrologers ſuppoſitions concerning the Fixt Stars.

AS for the Fixt Stars, the Aſtrologers doth aſcribe little or no virtue to them, unleſs they be comprehended in the Zodiack (for they only mention Meduſa's Head, the Dog, Arcturus, and a few others) nor indeed do they aſcribe much virtue to them in the Zodiack, as the Ey of the Bull, the Heart of the Lion, Spica Virginis, the Heart of Scorpio; unleſs as they are referred to certain degrees of the Signes in the ſame. Hereupon, their chiefeſt care is about the diſtribution of the Signes and Degrees of the Zodiack, as the main fundament of their Art, upon which they build whatever they afterward have imagined of the Planets, and their Houſes. That we much touch upon ſome few things belonging to each Head, let us obſerve in the Firſt place, how when they have divided the Zodiack into 12. parts (called by the Greeks [〈 in non-Latin alphabet 〉]) which they name Signes, in reſpect of the Aſteriſmes, of Conſtellations occurring in the Zodiack, according as Shepheards, Plow-men, and Mariners at firſt imagined them to refemble certain things on Earth, and gave them denominations; they have diſtinguiſhed not only each of thoſe ſignes into thirty Degrees, and each Degree again into Minutes, but have alſo conſidered, denominated, and compared the 12. Signes, after innumerable wayes and manners.

For they thought it not ſufficient to diſtinguiſh thoſe Signes into Vernal, Eſtival, Autumnal, Hyemal; as alſo into Northern and Ruling; Southern and obeying: and again into Aſcendent, or Direct, and Deſcendent, or Oblique and winding; into Cardinal, Moveable, Median (or Fixt) and Common: into Conjunct, or ſuch as behold and face each other, in a Trine, Quartile, or other aſpect; Disjunct, which have no Aſpect each to other at all; Antiſious, which are equally diſtant from the Cardinal points &c. This (I ſay) was not enough for them, but they made ſome of them to be Fiery, as Aries, Leo, Sagittarius; ſome to be Earthy, as Taurus, Virgo, Capricorn; ſome Aereal as Gemini, Libra, Aquarius others Watery as Cancer, Scorpio, and Piſces. And; theſe (forſooth) are thoſe ſo much celebrated Four Trigons of the Celeſtial Signes.

Again, ſome they have ſuppoſed to be Human, as Gemini and Virgo; others Beaſtlike as Aries, Taurus; others Reptile as Cancer, Scorpio; ſome they imagine to have a clear and pleaſant Voyce as Gemini; others a middle one, as Leo; and others again none at all as Piſces. Moreover they call ſome of them Maſculine and Diurnal; others Feminine and Nocturnal; the former being Maſculine and Diurnal, as Aries, the latter Feminine and Nocturnal, as Taurus, and of the reſt. Some they aſſume to be Fertile as Piſces; others Barren as Virgo; others Indifferent as Capricorn. Others of happy Witts, as Gemini; others of Stupid as Taurus. To theſe you may add their further diſtinctions of them into Hearing, and Seeing Stars or Signes; into Beautifull and Deformed; into Fatt and Lean; into Ruminant, and Non-ruminant; into Wrathfull, Leacherous. &c.

When they come to compare the Signes with the Planets; then (Firſt) ſome of them are deſigned for the Houſes of others; for Cancer is made the Houſe of the Moon, Leo of the Sun; Gemini and Virgo of Mercury; Taurus and Libra of Venus; Aries and Scorpio of Mars; Piſces and Sagittarius of Jupiter; Aquarius and Capricorn of Saturn; one being the Dayly, the other the Nightly manſion of their Gueſts aſſigned. Secondly ſome of them are the Exaltations of others the Planets; for Sol is exalted in Aries, the Moon in Taurus, Saturn in Libra, Jupiter in Cancer, Mars in Capricorn, Venus in Piſces, Mercury in Virgo. And on the Contrary, the Signe oppoſite▪ to each, is called its Dejection, or Depreſſion; as Libra is the place of the Suns Depreſſion, Scorpio of the Moons &c. But in the mean while it is worthy our notice, that neither Leo, nor Aquarius are either the Exaltation, or Dejection of any one Planet: but Gemini and Sagittarius are both attributed to the head and tail of the Dragon. Thirdly, ſome Signes according to the decads of degrees contained in them, are conſigned to ſeveral Planets; for the firſt ten degrees of Aries are conſigned to Mars. the next ten to the Sun, and the laſt to Venus; the firſt ten of Taurus to Mercury, the next ten to another, and ſo conſequently. Fourthly, as there are five Planets beſides the Sun and Moon, ſo have they imagined five Terms or Ends in each Signe; for of Aries the firſt ſix degrees are given to Jupiter; the next eight, or ſix to Venus; another ſeven or eight to Mercury &c. Fifthly, to each degree are attributed, if not ſingle Planets, yet at leaſt ſpecial Figures; as to the firſt degree of Aries they give the Figue of a Man holding a Sickle in his right hand, and a bow in his left; to the ſecond a Man with a Dogs head, his right hand extended, and his left holding a ſtaft: and ſo conſequently through all the degrees of the Signes. Sixthly, of the Four mentioned Trigons the Fiery is appropriated to Sol and Jupiter; the Earthly to Venus and Luna; the Aerial to Saturn and Mercury; the watery only to Mars: from whence you may underſtand, which, and in reſpect of which, the Planets are ſaid to be Trigonocratores, or Lords of the Trigon, one in the Day time, another in the Night, where they are two.

I need not inſiſt upon other of their Compariſons. For in reſpect of things ſubject to the Signes, they have particular Provinces allotted to their ſway; as (for Example) they ſubject France to Aries, Italy to Leo, Norway to Scorpio, &c. Nay they proceed to the allottment of even Cities in the ſame Country, as Marſelles to Aries, Paris to Virgo, Avignon to Sagittarius, &c. Nor do they reſt here, but running on in the ſame prodigious ſubtility, they arrive at laſt at conſigning the parts of Mans body to the dominion of ſeveral Signes; as Aries muſt be Lord of the Head, Taurus of the Neck, &c. Further, each year of every Mans life doth not want the tuition of ſome one of the Celeſtial Signes; as the firſt year belongs to that Signe, in which the Sun is at the time of a Mans Nativity, the ſecond to the next, the third to the next, and ſo on to the twelfth, and then you muſt begin at the firſt again, renewing the ſeries each twelfth Year, whence they are called Dodecaeterides.

I add, that when the Ancients firſt invented theſe ſtrange things, by occaſion of the Aſteriſms, which they thought fixt faſt in the Firmament, or eighth Sphear, then accounted the Primum mobile; and moved only by a diurnal motion from Eaſt to Weſt: the ſucceding Aſtrologers obſerving that the Aſteriſmes were moved alſo, by an exceeding ſlow motion, from Weſt to Eaſt, and that they had changed their old ſeats. ſo that the Stars of Aries were now no longer in the Vernal Equinox, nor the ſubſequent Signes in the ſame places, as in the dayes of the Ancients; therefore imagining another Heaven above the eighth, that was moved only toward the Weſt, they affixed thereunto a naked Zodiack or [[〈 in non-Latin alphabet 〉]] one without Stars, and divided the ſame into 12 equal parts, which they called ſtill, not Aſteriſmes, but Signes of them, as of Aries, Taurus, &c. Beginning at the Vernal Equinox, and aſcribing the ſame things in all points to the imaginary Zodiack, which I have enumerated of the former; neglecting the Conſtellations themſelves, as being ſubject to change their places. Though we are to note, that other whiles they call by the name of Dodecatemorion, that part of the Zodiack, in which doth end the number made of the degree 12. times multiplied, which ſuch or ſuch a Planet poſſeſſeth, beginning the account from the firſt degree of that Signe, in which the Planet is. As if the Planet be in the 5th degree and 5 minutes of Aries (which Example Firmicus long ago gave) becauſe this number 12. times multiplied gives 61. which being computed from the beginning of Aries, ends in the firſt degree of Gemini: therefore is the Dodecatemorion of that Planet ſaid to be in the firſt degree of Gemini. And theſe are the principal Chimera's that Aſtrologers have dreamt, and impoſed upon the Fixt Stars.

CHAP. VII.

Their ſuppoſitions concerning the Planets.

IF we remove to the Planets, we ſhall find the brains of Aſtrologers have been as fruitfull in Fictions concerning them, as they were in thoſe ricited of the Fixt Stars. For,

Firſt, conſidering the Planets ſingly and in themſelves, They aſſigne them certain great and admirable Virtues. The Sun (ſay they) doth heat much, and drie little; Mars drieth even to aduſtion; Saturn cools largely; Jupiter, Venus, and the Moon heat ſomwhat, and moiſten more, yet of the three Jupiter moiſtneth leaſt, Venus more, and the Moon moſt of all; but Mercury is indifferent. Then they [•]ell us, that Jupiter and Venus are good and benificial Planets; the one being called Fortune the Greater, the other Fortune the Leſſer; that Saturn and Mars are malignant in their influences the one being therefore named the Greater, the other the Leſſer Infortune: that the Moon is rather benificial, than Malefical; the Sun and Mercury one wh[•]le good, another while evil, according to various Conjunctions; Moreover, that Sol, Saturn and Jupiter, and Mars, are Maſculine; the Moon and Venus, Feminine; and Mercury an Hermaphrodite, and that Planets are ſaid to become Maſculine when they encreaſe in their light, are Oriental and direct; but Feminine, when they diminiſh in their light, are Occidental, and retrograde. Yet further, that Sol, Jupiter, Saturn are Diurnal Planets; the Moon, Mars, and Venus, Nocturnal; and Mercury, promiſcuous, or Indifferent.

Secondly, if they are conſidered in relation to the Zodiack; then (ſay they) they obtain Dignities, that are named Eſcential, and from which are derived various teſtimonies of Fortitude: from the Houſe five; from their Exaltation, four; from their Triplicity, three; from their End, two; from the Decan (or tenth degree one. Where you are to note, that that Planet, which hath none of theſe Dignities, is called Feral and Peregrine, and hath five teſtimonies of Debility: that which is in Exile, hath likewiſe five; and that which is in Dejection, four. Note moreover, that the aggeries, or conflux of many, or all theſe Dignities, is called Vulgarly Carpentum, a Throne, Kingdome, or Emperial Diadem; all terms of no ſmal majeſty. Beſides theſe, there is alſo another Dignity, called Gaudium, joy; namely when the Planet is in his Diurnal Signe: and an other called the Perſon or Almugea, when the Planet is ſo much diſtant from the Sun or Moon, as his Houſe is diſtant from the houſe of an other. And each Dignity hath one teſtimony of Fortitude. Here I paſs over the diſtinction of the various virtues they attribute to the Planets (for Saturn, (as they declare) in his own Houſe deſigneth favour; in the Houſe of Jupiter, the death of ones Father, &c.) and that according as they are Direct, Retrograde, or Stationary (for in the firſt caſe, they abſolutely conferr that effect they promiſe; in the ſecond they revoke their grants; and in the third, they only retard them) and the like.

Thirdly, if they are compared one to another, then there ariſe various ſorts of Aſpects; in particular, a Sextile when they are diſtant one from another by the ſpace of two Signes, or the ſixth part of the Zodiack; a Quartile, when they are diſtant, by three Signes, or a fourth part of the Zodiack; a Trine, when by four Signes, or a third part; an Oppoſition, when by ſix Signes, or the whole Diameter; a Conjunction, when they are in the ſame Signe. And becauſe among theſe Aſpects, the Sextile and Trine are beneficial; a Quartile and Oppoſition, Malefical; and a Conjunction indifferent: therefore from theſe are deduced thoſe Dignities, which they call Accidental, and likewiſe their contrary Infirmities, together with the various teſtimonies of Fortitude and Debility. For a Trine of beneficial ones, hath four Fortitudes; and of either of them with the Sun, or Mercury, hath three; with the Moon two; with Mars, or Saturn, only one: a Sextile hath alwayes one leſs. A Quartile of Malignant Planets, hath four debilities; with the Sun, three, &c. and likewiſe an Oppoſition. A Conjunction of Benigne Planets, hath five Fortitudes; of Maligne ones, five Debilities; of Benigne with Maligne, four Fortitudes; with indifferent ones three. But pray obſerve, that the Beneficial Aſpects of Malefical Planets, or the Malifical Aſpects of Benefical ones have neither Fortitude nor Debility Obſerve again that the Aſpects are not alwaies preciſe, or (as they ſpeak) Partile; but are for the moſt part in ſome Latitude, or Platical, ſo as the ſpace ſomwhat preceding the true or preciſe Aſpect, is called the Application, or Addreſs; the conſequent ſpace, is called the Deflux, or Separation, as being cauſed by the ſwifter Planet of the two. Hither alſo muſt we referr thoſe various Signes or Teſtimonies of Fortitude and Debility, which are imputed to the other Planets, according as they are in Cazimi, or the Heart of the Sun, i. e. corporally conjoyned with the Sun: or as they are Combuſt, i. e. betwixt the margine, of the Sun, and the ſixth degree, or there abouts from it: or as they are Hypaugy, i. e. betwixt the ſixth degree and the fifteenth; when yet they lie hid under the Suns raies; or when they are free from combuſtion; or Oriental and on the right hand, or Occidental and on the left; or Direct, Retrograde, Swift, Slow, &c. I omitt thoſe mighty wonders which they talk of, the Great Conjunctions, in particular of Saturn and Jove, which happens only once in every twenty Years; of Saturn, Jove, and Mars, which happens only once in 800. Years; as alſo of three or four of the Inferior Planets: and this with grand reſpect to the Triplicities of thoſe Signes, in which are the Fiery, or Watery, Earthy, or Aireal. &c.

Fourthly, if they are referred to the Twelve Houſes, which are diſtinguiſhed in the Nativity Scheam, or Figure, as they call it [for beſides the Houſes of the Planets, of which we have ſaid enough, and which are as it were Fixed, they have aſſigned them other moveable Houſes, according to their various ſituation and Diurnal motion above and below the Horizon] there are many other ſtrong proprieties aſſigned to them, by our Celeſtial Heralds, the Aſtrologers. For, Firſt, ſay they, every Planet enjoyeth his or her particular Houſe in which he is chief Significator, as Saturn in the Twelfth, Jupiter in the Eleventh, Mars in the Tenth, Sol in the Ninth, Venus in the Fifth, Mercury in the Firſt, the Moon in the third. But in others no Planet delights to be; albeit in them, as well almoſt as in the reſt, ſome one Planet be Conſignificator, as Saturn in the Firſt, Jupiter in the Second, Mars in the Third &c. Again they determine variouſly in various Houſes, and eſpecially in reſpect of Men; as in the firſt Houſe Saturn and Mars portend ſhort life; Jupiter and Venus long life; Sol Dominion; Mercury, Learning and Science; the Moon, Peregrinations: in the ſecond Houſe, Saturn and Mars denounce poverty; Jupiter and Venus, plenty; Sol, beauty; Mercury, favour; the Moon various changes of fortune; and almoſt infinite other things. Obſerve here, that to the Planets are aſſociated both the Head and Tayl of the Dragon; and the Place of Fortune (as they call it) which is that particular place of the Zodiack, upon which by numbering from Aries doth fall the number ariſing from the degree Orient, or of the horoſcope, and the diſtance of the Sun from the Moon. In particular, in the firſt Houſe, the Head of the Dragon doth promiſe honour from Great perſons; the Taile doth threaten the loſs of an Ey; the place of Fortune promiſeth good luck at gaming bargaining, and the like. Further, what Planet ſoever hath moſt teſtimonies of Fortitude, is thought to be the Lord, or Governour of the Theme, or Nativity Figure. Thus, that is called Lord of the Year, which in a Figure Erected at the beginning of the Spring is the ſtrongeſt; unleſs it be that ſome collect Fortitudes from the Figures made at the beginning of each ſeaſon of the Year, and alſo at the New moons, and Full-moons neareſt to them. Thus he is called Lord of the Geniture, which in like manner is ſtrongeſt in the Natalitious Theme: though ſome deſume it otherwiſe. But that Planet which hath more teſtimonies of Fortitude in the Signe beginning each Houſe; He O worderfull!) is called [〈 in non-Latin alphabet 〉] Lord of that Houſe: that which hath them in the degree beginning the Houſe, is called Diſpoſitor Domus, Steward of the Houſe, in Arabick, Almuten. And thus we often hear of the Lord of the Aſcendent, or Horoſcope; which according to his various habitations, is ſuppoſed to do various ſtrange feats. I omitt the dominions of the Planets upon the ſeveral Hours of the Day; upon the ſeveral Ages of Men; upon particular ſtates or conditions of life; as when Saturn is made overſeer of Husbandry, Jupiter preſident of Policy, Mars of Warfare, the Sun of Honours, Venus of Love-matters, Mercury of Merchandiſe and Theeving, the Moon of Travelling &c. Becauſe in truth, I fear you may be as weary in reading, as I am in writing ſo tedious a liſt of whimzies: and yet I muſt beſeech your Patience a little longer, while I look into theſe ſpatious Nothings, called Planetary Houſes.

CHAP. VIII.

Their ſuppoſitions concerning the Celeſtial Houſes.

HEre you may behold our Syderial Quartermaſters dividing the whole Heaven into twelve portions, or Cantons (but they call them Houſes) by the help of ſix Circles, which mutually interſect each other in two oppoſite points, and particularly intercept the twelve parts of the Zodiack. And in order to this, their firſt care is, that that part of the Zodiack, and ſo of the Houſe ſhould be called the Firſt, which is yet wholly under the Horizon, and beginning to riſe above it; that the ſecond houſe which is next to that beneath the Earth; that the Third, which ſucceeds the ſecond, and ſo forward till they come to the Twelfth. But here is a great unhappineſs, they do not all agree about the points of thoſe interſections and portions of the Zodiacks. For ſome will have the imagined Circles to interſect each other in the Poles of the Zodiack; others in the Poles of the Equator; and others in the mutual ſections of the Horizon and Meridian.

They who pitch upon the Poles of the Zodiack, either divide the Zodiack into 12. parts exactly equal; or diſtribute the oppoſite Semi-diurnal, and Semi-nocturnal Arches into three equal parts. The Firſt of theſe two wayes ſeems moſt ancient, and was approved of by the Chaldeans, as may be collected from Empiricus: the ſame alſo Ptolomy inſinuateth, when he treats de Aphelicis; Julius Firmicus followeth it; the Arabians do not recede from it; and among the Neotericks, Schonerus and Cardan chiefly defend it: and it is commonly called, Modus aequalis. The Latter is generally aſcribed to Porphyrius; and Gauricus defends it; and Scaliger atteſteth that it is in uſe among the Indians; but with a diminution of eight degrees, as well in the beginnings of the Houſes, as in the places of the Planets.

They who fix upon the Poles of the World, or Equator, referr the Semi-diurnal and Semi-nocturnal Arches of the Zodiack to the Equator, which they cantonize into 12. equal parts, each of the Quadrants thereof which are intercepted betwixt the Meridian and Horizon, being again diſtributed into three equal parts. And this way was purſued by the Author of Alcabitzij, and by him, who wrote Commentaries thereupon, Ioh. â Saxonia.

Laſtly, they who chooſe the mutual ſections of the Horizon and Meridian, either divide the Equator into 12. equal parts, and ſo diſtinguiſh unequally the Zodiack intercepted (for only the oppoſite Diurnal and Nocturnal parts will be equal among themſelves according to this partition) or divide the Firſt Verticle Circle for the Equator, and ſo the Zodiack is diſtributed with the like inequality. Nevertheleſs this way hath pleaſed Campanus, and Gazulus: but that the former by cutting the Equator pleaſed Ptolomy, may be collected out of his Third Book, and out of the Paraphraſe of Proclus upon his Fourth: Johannes a Saxonia fathers it upon Abraham Aben-Ezra: and Regiomontanus embracing it, and calling it the Rational way brought it moſt into requeſt of all others.

Now the Diſpoſition of the Houſes, though it be accommodated to the prognoſtication of changes of weather, and other Events; yet becauſe the Aſtrologers main aim and ſcope is the Prognoſtication of ſuch things as happen to Men; therefore in the Naming of the Houſes have they had reſpect chiefly to Human Events. Hence the Firſt Houſe (named the Aſcendent and Horoſcope) is called the Houſe of Life, of Complexion, and Corporeal Accidents: the Second (or Infernal Gate) is the Houſe of Wealth, to be acquired by ones own induſtry: the Third (named Dea, or the Goddeſs) the Houſe of Brothers, and ſhort journeys: the Fourth (Imum Caeli, the loweſt of Heaven, and Pitt of the Planets) the Houſe of Parentage and Patrimony: the Firſt (Good Fortune) the Houſe of Children: the Sixth (E-vil Fortune) the Houſe of Infirmities, Diſeaſes, Servants, and little Animals: the Seventh (the Setting the Houſe of Marriage, Buying, Selling, Conditions of Enemies: the Eighth the Beginning of Death, and ſlow Animals) the Houſe of Death, Labours, and hidden Treaſures: the Ni[•]th (Deus and Monomoeria) the Houſe of Religion, Dreams, and long Journeys: the Tenth (medium Caeli) the Houſe of Diguities, and Condition of life: the Eleventh (Good Demon) the Houſe of Friends, and advantages by Friend-ſhip: the Twelfth (Evil Demon) the Houſe of Enemies, impriſonment, fidelity of Servants, and great Animals. Riſum tenealis?

I omitt to take notice, how the Firſt, Fourth, Seventh, and Tenth Houſes are commonly called Cardines, Angles, and in Greek [〈 in non-Latin alphabet 〉]: the other Four, Succedent, in Greek [〈 in non-Latin alphabet 〉]; and the Four remaining Cadent, [〈 in non-Latin alphabet 〉]. I omitt alſo, that the firſt Three are called the Northern, the Winter old-aged, and Phlegmatick Quarter: the ſecond Three, the Occidental, Autumnal, virile, Melancholick Quarter: the next Three, the Meridional, Summer, Youthfull, cholerick Quarter: the Three laſt, the Oriental, Vernal, Childiſh, Sanguine Quarter. I omitt alſo the Colours with which they paint their Houſes; the firſt White; the ſecond Green; the third Saffron-coloured: with other wild Romances endleſs to be recited. And this I think enough to advance your admiration of their impudence, above your laughter at their Folly.

CHAP. IX.

Their Chimeras of the 12. Signes in the Zodiack, and their Virtues, derided.

THeſe things I thought good to rehearſe, becauſe they are the General Fundaments, and as it were Firſt Principles, upon which all Aſtrologers Praedictions depend. Nor need I miſpend much time in Refuting them; ſince to have heard the bare relation of them, is ſufficient for every rational and ſober perſon to detect; not only how Uncertain, but alſo how Vain and Ridiculous they are. For who doth not, after all this Canting, plainly perceive, that all thoſe Fundamentals are meer Fictions, invented either at pleaſure and by chance, or upon very little and moſt vain occaſions? Certainly, this one conſideration ſeems ſufficient to argue, that if we lived among our Antaeci, or Antipodes, this whole device or Machination would be turned topſy turvy: for then the quite contrary to their Theory in all points, would come to be aſcerted, or the whole Art abandoned. And if we place our ſelves at the Equator, or in the middle of the Torrid Zone; then either both wayes, or neither, or mixtly all their ſuppoſitions muſt be accepted: and if ſo, what can be more confuſed? If we ſeat our ſelves under the Poles; pray, what an Aſtrology ſhall we have, where no part is Orient, no part Occident; where the State of the Fixt Stars, and of the Zodiack is alwayes the ſame; where Saturn ſhall Riſe or Set but once in 30 Years, and all the other Planets in like manner, according to their ſeveral courſes and motions? And if we ſtand in thoſe Regions, which are in reſpect of us toward the Equator, and Antaeci or toward the Poles how ſhall this whole Aſtrology conſiſt, which on one part will be ſo changed by degrees, as at length to become quite contrary to what it is now; or on another part, will by little and little ſo Vaniſh, as at length to become none at all? Is it not hence of inevitable neceſſity that every particular Climate and poſition of the Sphear ought to have a particular Aſtrology; that there can be no General one; and that though we ſhould allow the Chaldeans, or Egyptians to have had Aſtrological Principles of ſome certainty, yet thoſe cannot be of uſe in other Countryes? How could the Babylonians, over whoſe heads the Sky alwaies conſerveth its cleareneſs and ſerenity; how could the Egyptians, who are ſcarce ever acquainted with Clouds and Rain; how could Theſe (I ſay) make Obſervations fitt to yeeld Rules for the prediction of thoſe Rains, and all that turbulency and inconſtancy of weather, to which our Cloudy Countries are commonly ſubject?

But the truth is, They did not make any ſuch Obſervations at all; ſince it is manifeſt, that not the hundredth part of thoſe things we have touched upon, are to be obſerved in Nature. For though we do generally ſuppoſe ſuch things as the Four Elements, here below; yet who was ever ſo Strong-ſighted as looking up to Heaven, to diſcern a twelfth part thereof to be Fiery, with two others Circumſtant about it, the one Watery, the other Earthy? or hath that Man any brains, think you, who can beleeve any ſuch thing obſervable? Who will be perſwaded that Aries is Fiery, when the greateſt Rains commonly are under that Signe: and that Cancer is Watery, under which are the greateſt heats? And ſince it is a meer imagination of men, that there are ſome Signes Human, and others Beſtial; how come we to diſcern which of them are of a milder, and which of a Salvage nature? Likewiſe, becauſe ſome perſons of wild fanſies have imagined ſome Signes to be Barren, as Virgo; others fruitfull, as Piſces: do we therefore know what thoſe contribute toward ſterility, what theſe to fertility of iſſue? Nor can they excuſe themſelves by ſaying that thoſe Figures were not invented but upon frequent Obſervations of their Effects, as I ſhall hereafter more expreſly declare. In the mean time, I demand of them, why Aries ſhould be a Diurnal Signe, and Taurus a Nocturnal? Is it becauſe Taurus is obſerved either more frequently, or more continuedly to remain under the Earth, than Aries? Or why ſhould the one be Maſculine, the other Feminine? If ſo be it were requiſite to joyn a Feminine Signe to each Maſculine, then certainly Aries ought to have had a Yew to accompany him, and Taurus a Cow to attend him; but not a Bull placed next to a Ram. Methinks, it is ſomewhat abſurd to imagine the Ram to be more Maſculine than the Bull, which doubtleſs is the hotter and ſtronger beaſt of the two.

What ſhall we ſay of the placing the Planets in the Signes, as in their proper manſion Houſes? Do not the Planets run through all the Signes indifferently, and make their ſtations and Apogea's in all parts of the Zodiack? Do not the Sun and Moon deſerve as much honour in the Ethereal Republick, as the reſt of the Planets? If ſo, why have they but one ſingle Palace apeece aſſigned to them, when each of the others hath two? But the reaſon (forſooth) is, that otherwiſe the number of ſeven could not have been accommodated to the number of twelve, well, let that be granted; yet there is ſome indecorum in the aſſignement. For if the Sun, in reſpect of its vehement heat, was conſigned to dwell in Leo; why was not Mars, to whom they allow ſo great a ſhare of heat, placed next? Why was not the Moon the Queen of moiſture conſigned to remain in Aquarius, ſince He is chiefly oppoſed to Leo, and it is reaſonable to conceive, that the Moon was created in oppoſition to the Sun? And it is the Aſtrologers conceipt, that the Planets hold and delight in their Houſes, by no other title but that of their being at firſt Created in them. And here I cannot but obſerve, how skilfull an Aſtronomer Firmicus hath ſhewn himſelf, when in the Theme of the World, according to thoſe Divine Men, he both placed the Sun in the 15th degree of Leo; and ſet Venus in the 15th degree of Libra, as if it were poſſible for Her ever to be, by the ſpace of two whole Signes, abſent from the Sun.

As for their Exaltations; it is very ſtrange with what ardency our Aſtrologers have embraced what they had heard of the higheſt Abſides of the Planets; and yet now, thoſe Abſides being changed, they nevertheleſs ſtill retain the ſame Exaltations. Why do they not at leaſt appoint them to receive their Exaltations in their own Houſes? Can they any where elſe provide them of a more illuſtrious and ſublime throne? If Mars muſt have his Exaltation in the Houſe of Saturn, why ſhould not Saturn have his in the Houſe of Mars, rather then in that of Venus? What hath a Malefical Planet to do in the Houſe of a Benefical? The ſame may be ſaid of their Triplicity; for what community can Venus have with Capricorn, an Earthly dull Signe, and in which Saturn hath his Houſe, and Mars his Exaltation? Again, what relation hath Mars with Piſces; a Watery Signe, and in which Jupiter hath his Houſe, and Venus her Exaltation? What ſhall I ſay of their Decades of degrees? If all Aries be the Houſe of Mars, is it not injuſtice to detract from him two third parts of it, by dividing the ſame into Tens? And is it not injuſtice to baniſh Mercury quite from his Houſe, while one third part of it is uſurped by Jupiter, another by Mars, and the laſt by the Sun? What ſhall I ſay of their Fines or Bounds, which after the ſame manner leave the leaſt part of the Houſes to be poſſeſſed by the right owners of them; when the Builders of them fall together by the ears here below about them, as about ſome weighty and difficult matter in diſpute? What of their Monomaeria, which ſome Aſtrologers cannot hold without laughing at themſelves for it? Is any thing more ridiculous, than to appoint particular Signes to be Preſidents over particular Provinces, and Cities? Indeed if the Heavens ſtood ſtill, there might be ſome ſlender pretence for the ſubjection of Countries to ſuch Signes, as were directly over them; but ſince the Sphears are continually moving, with what reaſon can that be imagined? Eſpecially ſince in the allotment the Dominions are not choſen according to parallels, ſo that the places to be governed might be lookt upon with an equal aſpect; but as it were by leaping from diſtant Parallels, and wholly confuſedly toward the South and North; neer remote, coherent, interrupted, and however it chances without order. I confeſs, I cannot but ſmile to think, how when they have aſſigned a whole Kingdome or Country to the ſoveraignty of ſome one Signe, they yet referr particular Cities therein, to the preſidency of other Signes, and ſuch as are remote from the Signe, firſt made Lord Paramont thereof. Nor can I ſuppreſs the Riſing of my ſpleen, when I conſider the dominion of the Signes over the ſeveral parts of Mans body. For why ſhould Aries be Governour of the Head, rather then Gemini, or Cancer, that are the higheſt Signes of all? Why ſhould Piſces rule the feet of others, when they have no feet themſelves? Why ſhould Piſces that are next to Aries, be appointed to preſide over a part ſo remote from the Head? Again nothing can be more wild and abſurd, than to conſtitute the Signes Lords of ſeveral Years; as if they Ruled ſucceſſively, and the Government of one Signe being expired with the Year, the Scepter were to be ſurrendred to the next ſucceſſor, at a ſett time, and then each Governor remain idle for the ſpace of eleven Years together.

To conclude; what ſhall we think of that poor refuge of our Aſtrologers, when having obſerved, that the Aſteriſms have removed themſelves from their ancient places, they transferr the virtues formerly attributed to the ſame, to the 12. parts of the firſt moveable Heavens? were not thoſe virtues aſſigned at firſt formally, and according to the conceived nature of each particular Aſteriſme? Had the Heaven been [〈 in non-Latin alphabet 〉], Star-leſs; do you conceive that the Ancients would nevertheleſs have ſo named the twelve parts of the Zodiack, as they did in reſpect of the Aſteriſmes; and have endowed them with the ſame virtues? Nor can you ſay, that their virtues were then obſerved, when the Aſteriſmes were each one in its proper twelfth part of the Zodiack; and that thoſe virtues were attributed to the Aſteriſmes, which of right belonged to the twelve parts of the Zodiack. For, ſince the Aſteriſmes were in the twelve parts that beare their names only two thouſand Years ago; before that time, the Aſteriſme of Aries was in the place of Piſces, Leo in the place of Cancer, and ſo of the reſt and then no ſuch thing could be Obſerved in the (ſuppoſed) moiſt parts of the Zodiack, that would be agreeable to Fiery Aſteriſmes, by which they were poſſeſſed, and from which the twelve parts, that were afterward poſſeſſed by them, were accounted and named Fiery. And thus much in juſt deriſion of Aſtrologers conceipts of the 12. Signes.

CHAP. X.

Their Attributes of the Planets, deſtroyed.

AS for the ſuppoſed Nature and Virtues of the Planets; however ſomthing in that kind might be, from what we formerly granted, inferred of the Su[•] and Moon; yet how we ſhould come to determine the ſeveral natures of the other Five Planets, I profeſs, I am yet to learn. In particular, becauſe Mars appeare[•] reddiſh; may we therefore conclude that he is a Burning, ſcortching Planet? Saturn, becauſe pale; Is he therefore Cooling? O this would be an admirable Conſequence, if a Carbuncle would but burn, and Lime cool the hand that toucheth it! As if all things, that look reddiſh, muſt of neceſſity be Fiery; and all that look pale or whitiſh, be Cold as Snow. But it Mars be ſo ſcortching, why are not we ſenſible of his heats in the middle of Winter, and eſpecially when he is Acronycal? Why do we not feel the Cold of Saturn. in the middeſt of Summer? Is it becauſe there are other more opportune times for us to experiment their virtues? Or how can we diſtinguiſh and ſay that ſuch a degree of heat doth proceed from Mars, not from the Sun? And ſuch a degree of Cold from Saturn, not from ſome other cauſe. But let us grant that Mars is Hot, and Saturn Cold; and will it then follow, that they are ſuch Malefical and deſtructive Planets, as that no Child is born, whom they do not, during their tyrannous influence, invade with their poiſoned darts? Methinks, it were more reaſonable to beleeve, that Mars doth comfort and cheriſh us with his heat; and Saturn refreſh us with his cooling influence.

The ſame may be ſaid of Jupiter and Venus; only it is ſomewhat more tollerable, that Aſtrologers imagine them to be Good and Kindly Planets. But oh! that they would not run out into Extremes! For, when they come to this, that nothing of good and happineſs befalls man, but by the diſpenſation and favour of theſe Planets: is any thing imaginable more fabulous, more prophane? It is ſomwhat ſtrange, that extolling this unknown beneficence of theſe Planets; they bluſh not in the mean time to be ungratefull to the Sun, whoſe ſoveraigne benefits are dayly proclaimed through the whole World.

For Mercury, I cannot much wonder his attributes are ſo few and uncertain; conſidering he ſeldom renders himſelf conſpicuous, and ſo they cannot diſcern what ſex he is of. And here it is not worth the while, to rehearſe all their fooleries, concerning the ſexes of the Planets, and other the like extravagances.

Only I would enquire, how they come to know, that the Planets in their own Houſes, have Five, not Four Teſtimonies of Fortitude: and in their Exiles, Five, not Four Teſtimonies of Debility? Why have they in their Exaltations, juſt Four not Five, nor three? And ſo of the reſt. Have they meaſured with an Ell, or Weighed in the ſcales, the forces of the Planets in each Place of the Zodiack, that-they dare pretend to Calculate them ſo Exactly; and according to the number of ſuffrages, to determine the fates of Mortals, and their affaires? We might inſiſt upon theſe particulars more expreſly, and eſpecially upon the Fortitudes and debilities of Accidental Dignities: But that no man who conſiders them, can doubt that they are all groſs and ridiculous Fictions, meer arbitrary inventions, having no ground either in Reaſon, or Obſervation.

We ſhould likewiſe diſcourſe of the Planetary Aſpects, whoſe Energy is conceived to be almoſt omnipotent. And truly were it not manifeſt that the Five kinds of Aſpects were transfered upon all the Planets, from the five principal Phaſes of the Moon, there would be matter for our admiration: but there can be no other cauſe given of that determinate number. For why ſhould not there be many more ſorts of Aſpects? Are there any degrees in the Zodiack in which the Planets have not ſome ſpecial habitude, or poſition among themſelves, in which they are idle, un-active and ejaculate no rayes from their bodies? Will they have that number of degrees which is an Aliquotal part of the Zodiacks? We allow it them Gratis. But beſides a Diametre of an hundred and eighty; a Trigone of an hundred and twenty; a Tetragone, of ninety; an Hexagone, of ſixty; are there not alſo a Pentagone, of ſeventy two; an Octagone, of forty five; an Enneagone, of forty; a Decagone, of thirty ſix; a Dodecagone of thirty; a Pentekoode cagone, of twenty four degrees? &c. But they demand whole Signes which may ariſe to the equal number of Twelve. Well, grant them that alſo. And will not a Dodecagone, or one Signe, do that? Perhaps the buiſineſs is two minute; And is not a Conjunction Platical much more minute? Or do they not call it an Oppreſſion of a Planet, when one Planet is intercepted by evill Planets, diſtant from it by one Signe, on each ſide?

In this place, I might enumerate how many ſorts of new. Aſpects have been, not long ſince added to the former Liſt, by Kepler; as a Biquintile, or one of two Fifths, i. e. of an hundred forty and four degrees; a Tridecile, or of three Tens, i. e. an hundred and eight &c. But it will be more uſefull for us to diſcover what induced Aſtrologers to make ſome Aſpects Benifical, and other ſome Malefical; which is a profound Myſtery, and worthy your notice. Becauſe forſooth we ſignify benevolence to a perſon, when we look upon him Sextily, or very Obliquely; and malevolence or Spight, when we behold him Quadrately, or crookedly, Torvo Aſpectu, as we ſay: and expreſs anger or indignation; when we fix our eyes upon a man Dimetraly, or in oppoſition to him (all which Anatomiſts declare, when they ſhew and read upon the Muſcles moving the eyes) therefore our ſubtile Aſtrologers, transferring the names of theſe our Aſpects upon the Planets, have alſo given them the Paſſions, which we expreſs in our eyes; and (what is moſt admirable) not in reſpect of the Planets beholding each other, but of man, in whom that paſſion ſhould be expreſſed. It is an argument, that they held a Conjunction to be indifferent; in aſmuch as it reſpondeth to no Aſpect in us, but to our cloſing our eyes, by which we ſignify nothing, or very obſcurely at moſt. And indeed, who would imagine, that a Planet, which is Good in a Sextile aſpect, ſhould not, while it proceeds toward a Trine (in which it is yet better) rather continually encreaſe its goodneſs, than put on ſo great malignity, in the middle of its progreſs? Who can conceive, that Venus and Jupiter ſhould in a Trine have five Teſtimonies of Fortitude; in a ſextile, Four; in the intermediate Quartile, none at all? Certainly, if the Planets act any thing at all, they ſhould ſeem to act it continually; and though perhaps their activity may be ſomtimes more, ſomtimes leſs powerfull: Yet I ſee no reaſon, why that activity ſhould be ſomtimes changed to a quite contrary, and ſomtimes be none at all? I am unwilling to trouble my ſelf with ſubjoyning any thing concerning thoſe rare Effects, which the Planets are ſuppoſed to cauſe in their own Houſes; for what can be more ridiculous than thoſe ſuppoſed Rejoycings, and Decrees among them; eſpecially when They call in to the buiſineſs, thoſe imaginary points, the Head and Tale of the Dragon, and that point of Fortune, which whoever firſt introduced, hath given us occaſion to doubt, whether he was in his right witts, or not. But they could not conveniently imagine many Heads, where the Decrees were to be ſo often varied.

CHAP. XI.

The Celeſtial Houſes demoliſhed.

TO blow up thoſe Twelve Glorious Manſions of the Planets, to which our Aſtrologers impute ſuch wonderfull Efficacy and power over even whole Cities, with their inhabitants here below; let us conſider.

Firſt, that the Diviſion of the Heavens into Twelve parts, rather than into eight, ten, ſixten, twenty, or any other number; is meerly Arbitrary: nor can they give any Reaſon for it at all. For though that number admitteth of more Quotal parts, than any other neer it, above or below; yet this hath no relations to the nature, or variety of the parts of a Circle: the number Sixty having far more Quotal Parts; and that of ſix being more naturally convenient for the diviſion of a Circle, in reſpect of the accommodation of its Radius.

Secondly, would not the Diſtinction of the Houſes be more artificially made by certain Circles Parallel to the Horizon or at leaſt by ſuch as might interſect each other in the Vertical and oppoſite points? Since each Star doth either not act at all, or is in-obſervable, while under the Horizon; doth not reaſon require, that if it have any activity at all, it ſhould exerciſe the ſame chiefly while it is above the Horizon; and that ſo much the more effectually, by how much the higher, or neerer to the Vertical point it aſcends. But they will have forſooth, that the Stars in the Zodiack do diſplay their virtues aſwell below, as above, the Horizon; and therefore that the diviſion of Houſes is fittly made by Circles, which divide the Zodiack into twelve parts. We grant them this; but why then do not all of them agree in the interſection of theſe Circles in the Poles of the Zodiack? And why do not all divide the Zodiack in the ſame places of it? Is not that part of the Zodiack made one Houſe by ſome, which by others is made another?

Thirdly, why muſt the Firſt Houſe be that part of the Zodiack, which is yet wholly under the Earth, rather than that which is wholly above it? Ought not one half of it at leaſt to be already riſen above the Horizon, that ſo the half of that which is called Medium Caeli, might be toward the Weſt? I do not ſtand to object, that the Medium Caeli, or houſe in which the Sun is, ought rather to have made the Firſt houſe; ſince the Energy of the Sun is much more manifeſt than that of any other of the Planets: but I demand, how it comes to paſs, that that Houſe, which is yet wholly beneath the Earth, ſhould be more efficacious to life, than that which is riſen above it. And if that houſe, whatſoever it be, which begins to riſe, be the Houſe of Life; why ſhould not that, which begins to ſet, be the houſe of Death? Why is the Eighth Houſe ſo deſtructive to Mankind, above the reſt? Whence bath it ſuch malice and malignant virtue to us poor Mortals?

But we ſhall do better to enquire, from whence in the general, theſe Houſes come to have their particular virtues? Is it from the Moveable Heavens? Then why ſhould the ſame part of Heaven, which is happy and benigne in one Houſe, become unhappy and maligne in others? Is it from the particular Place, or Space? Then how can meer Dimenſions be endowed with ſuch and ſo great force of activity? Nor can They excuſe themſelves by urging, that it is not the Houſes themſelves, but the Planets inhabiting them, which work ſuch wonders. For ſince they ſuppoſe, that a Planet which is Good and propitious in its own nature, doth become Evil and deſtructive in an ill Houſe; we muſt demand again, whence comes that Malice, wherewith the good Planet is ſo ſtrongly infected, as to change its own benevolent native influence, into a dangerous and Offenſive? How can a man conceive, that Jupiter ſhould diſpence very great favours and happineſs, while he is in the Firſt Houſe; and ſoon after dart all the plagues and miſchiefs in the world upon our heads, when he comes to lodge in the ſecond, which is contiguous to the Firſt? That he ſhould, in the tenth Houſe, deſtine men to temporal Dignities; in the ninth, to Eccleſiaſtical: and yet when he quartereth in the eighth (lying betwixt them both) he ſhould make men ignoble, baſe, mad, and the like? Moreover can we underſtand, why or how, when any infant is born, the Fates of his brethren ſhould be written on the third Houſe, of his Parents on the fourth, of his Children on the fifth, of his Wife on the ſeventh, of his Friends on the eleventh, and ſo of the reſt? Can any thing be more manifeſt, than that all this accommodation of ſeveral Houſes to mens ſeveral Relations and Intereſts, is wholly Fictitious and Arbitrary? I will not diſſemble; truely that man had no very dull nor unpleaſant Fanſy, who firſt made the Planets provide ſtables for Beaſts, in the Heavens; and take care of Greater Cattel, in the twelfth out-houſe, and of ſmaler, in the ſixth. Nor was his Imagination leſs active, who would have longer journeys made in the ninth ſtage, and ſhorter in the third. It is not many years ſince the famous Morinus, in a little Book, intituled Domorum Cabbala detecta, according to his great ingennuity invented Four things, and made them preſidents chiefly over the four Cardines, viz. Life over the Horoſcope; Good over the Medium Caeli; Love, over the Weſt; Paſſion, over the Imum Caeli: and then proceeding through Trine Aſpects, and that by retrogradation, He will have a threefold Life in Himſelf, in God, in Sons, to be found in the Firſt, Ninth and Fifth Houſes: a Threefold Good, Immaterial, Material Animate, Material Inanimate, in the Tenth, Sixth, and Second: a Threefold Love, of Wife, Bretheren, Friends, in the Seventh, Eleventh and Third: a Threefold Paſſion, from Parents, Enemies, Death, in the Fourth, Twelfth, and Eighth. And hereupon He conceived the Nature and diſtribution of the Houſes to be moſt happily eſtabliſhed. But by his Favour, however the whole buiſineſs ſeems ſubtilely diſputed; yet untill he ſhall have more fully explained the matter, in his Gallica Aſtrologia, we muſt ſuſpend our aſſent to his nice Theory, becauſe He hath aſſumed moſt of his poſitions Gratis, without probation. As in particular, why only thoſe Four things, and neither more nor fewer? And why that Diviſion of them into Three members, nor more, nor leſs? Beſides may we not enquire, why Life in God, or God himſelf, in whom all things live, ſhould be confined rather to the Ninth Houſe, than to the Firſt, than to all, than to none? Why if Life in God be made one member of the triple diviſion, is not Life in the Sun made the ſecond, and Life in our Parents the third? Why is not the Houſe of Parents accounted, if not in the Trine of Life, yet at leaſt in that of Love: and why not conjoyned with any thing, rather than with Enemies and Death? And other the like incongruities, which to avoid prolixity, I omitt to mention. It may ſuffice, that ſince our Morinus profeſſeth that other Aſtrologers, and particularly Ptolomie himſelf, by reaſon of their ignorance of this Cabbal, prepoſterouſly made uſe of aſwell the Horoſcope, as the reſt of the Houſes: it is to be feared, leaſt ſober men may from thence argue the Vanity and uncertainty of the whole Art; foraſmuch as it containeth no one fundamental, which is not diſallowed of and impugned by ſome one or more of the Profeſſors themſelves, and ſo can afford no one concluſion certain and ratified. Certainly, both Ptolomie himſelf makes the judgements concerning Children, Servants, Infirmities &c. from other Houſes, than the reſt of Aſtrologers uſually do: and Manilius, when he deſcribeth Altha, or Events, ſubverteth the whole reaſon and ſignification of the Houſes Vulgarly admitted; beginning the ſeries or order of them, not from the Horoſcope, but from the Lot of Fortune, which is as far diſtant from the Horoſcope, as the Sun is from the Moon: and advancing to the Conſequent Signes, when the Nativity or Conception is in the Day, to the Antecedent, when it is in the Night. But it is weariſome even to think of remembring, or refuting more of theſe Trifles, Abſurdities, and Contradictions.

CHAP. XII.

Aſtrological Predictions, concerning Changes of Weather, uncertain.

THe Argument of our next Conſideration, muſt be thoſe poſitions of Aſtrologers which concern the Predictions of Changes of Weather. And theſe, indeed are almoſt infinite; ſo that all we ſhall have time and patience to do, will be only to touch upon ſome of their Capital Aſſumptions. Some they deliver generally of the conſtitution of the Air, through the whole Year; ſome of the conſtitution of the ſeveral Quarters, or Seaſons; and ſome of the temper of each Day in the Year particularly.

For the Praediction of the General Conſtitution of the Air through the whole Year, they erect either Four, or Eight, or Twelve Celeſtial Figures; Four for the four moments wherein the Sun enters into Aries, Cancer, Libra, Capricorn; four for New, or Full Moon immediately preceding each of thoſe Entrances; and four for the New, or Full Moon immediately ſubſequent: and then noting the places of each of the Planets, aſwell in their Figure or Houſes, as in the Zodiack or Signes; they collect all the Fortitudes, and all the Debilities of all the Planets; and taking thoſe whoſe Fortitudes are more than their Debilities, they regard that Planet, which appears the ſtrongeſt of all, or which hath moſt Teſtimonies of Fortitude, and make that Lord of the Year, conjoyning to him for a companion, that Planet, which hath the moſt Teſtimonies of Fortitude next after him. The Lord of the whole Year being thus elected; according to his ſuppoſed conſtitution, or as he is Hott, Cold, Moiſt, Dry, Benefical, Malifiical, &c. They give judgement of the future conſtitution of the whole Year; or of the predomination of Heat, Cold, Dryneſs, Wett, Thunder, Lightning, and Winds; as alſo of the wholſomneſs or unwholſomneſs of the Air; of the Plenty, or ſcarcity of Corn, and other Fruits of the Earth, and the like.

For the Prediction of the Conſtitution of the Quarters, or Seaſons of the Year; from three Figures of each Quarter, they collect likewiſe the Lord of each, according to the predominion of Fortitudes: and then pronounce what kind of Spring, what Summer, what Autumn, what Winter is next to come, according to the qualities of their reſpective Lords. For Mars (for Example) ſhall encreaſe the heat in Summer; mitigate the cold in Winter; make the Spring rather Warm, then cold; and likewiſe the Autumn. Saturn the quite contrary; and ſo of the reſt.

Laſtly for the Prediction of the Weather each Day through the whole Year; They will have Four Themes or Scheams to be erected for each moneth; one at the moment of the New-moon; one at that of the Full-moon; and one apeece at each of the Quarters: and then collecting what Planet is Lord of a Quater of a moneth, they Prognoſticate the Temper of the Air aſwell for that whole Quarter of the Moneth, as for each Day therein; according as the Dominion decayeth, or continueth ſtrong, reſpectively to that dominion which is to ſucceed at the next Quarter, or as that is of a contrary, or the ſame, or of a middle nature.

But becauſe the Predictions taken from theſe predominions, are for the moſt part fallacious; therefore they call in other things alſo, which may impede the Effects otherwiſe to ſucceed, and produce ſome contrary to them. For that I may not inſiſt upon the notable variety of Effects, which they will have to ariſe not only from ſeveral Stars of the Zodiack, according as they call ſome Saturnal, ſome Jovial, ſome Martial, &c. But alſo from the Twelve Houſes, and the ſeveral parts of them, whereof they make ſome to be of their own nature Exciters of Thunder, ſome Cauſers of Rain, ſome of Hail, ſome of Snow, ſome of North, ſome of South Winds, &c. And thus you may obſerve, how they derive the chiefeſt variety from the Aſpects of the Planets, and thoſe places in which they are the while.

Now among theſe Aſpects, the moſt powerfull for change of weather, they make that called a Conjunction; the next an Oppoſition; the next a Quartile; then a Trine, and laſt (or leaſt) of all, a Sextile. For they will have the forces of every Planet to be corroborated by the additional forces not only of ſuch other Planets as are of like virtues, but alſo of indifferent ones; as on the other ſide, they will have the influence of each to be abated or mitigated by the influences of Contrary Planets, according to their mutual Aſpects: and in the General, that clear and wholeſome Weather is ſignified by a Trine or Sextile; ſoul and unwholeſome, by a Quartile; indifferent, by a Conjunction, rather the one than the other, according to the condition of the Ruling Planet. As for their Apertiones Portrarum, or Catarracts, i. e. of great turbulency in the Air, by high winds, great Rains, Thunder, ſhowers, Hail ſtormes, &c. theſe they will have to be cauſed, not only when the Planets whoſe natures, and houſes are oppoſite, or reſpect each other in an oppoſite, or Quartile aſpect; but alſo, and chiefly, when the Moon leaving one Planet, or its aſpect, is carried to another Planet, or its aſpect, which is oppoſite thereto. For thus, when the Moon (for Example) is carried from Saturn to the Sun, or contrariwiſe from the Sun to Saturn; They will have dark Weathér, Foggs, Mifts, aboundance of ſhowers and extream Colds to be engendred and portended. When the Moon marcheth from Jupiter to Mercury, or from Mercury to Jupiter; then we muſt have high Winds, and eſpecially from the North and Eaſt, as alſo Lightning, Thunder, and the like tempeſtuous Weather, &c.

In reſpect of the Places likewiſe, They make no ſmal difference. For if the Planets be Oriental and Direct, and about the Apogeum; then muſt they ſignify Drie weather: if Occidental, Retrograde, and about the Perigeum; wett weather, Mars only excepted, who at ſuch times encreaſeth Heat and Dryneſs. But our chiefeſt care muſt be to regard the Signes, in reſpect of the Triplicities, or Trigons, in which the Planets are configurated among themſelves. For from thence, reſpective to the aſpects of the Planets made in them, there enſue Fiery, Watery, &c. effects. But above all they cry up a Conjuuction; and ſo much the more, if it chance to be of thoſe Planets which they call the Great, or Greateſt. For if ſuch a Conjunction happen in Fiery Signes, then it portends great and dangerous Conflagrations: if in Watery then great Inundations: if in Earthy, then huge Earth-quakes: in Fiery, then fatal Plagues and Peſtilences. And whereſoever it hapneth, if Saturn be predominant, it produceth great ſickneſſes, and contagions; if Jupiter be predominant, either no diſeaſes at all, or very gentle ones: if Mars rule, acute diſeaſes. The like affections of the Air, They praeſage from the Conjuctions of the inferior or leſſer Planets, and chiefly if they are all conjoyned. For if they meet in Watery Signes, then we muſt certainly expect deluges. And to prevent your wonder at this, though they derive fair Weather from the Sun, and three ſuperior Planets; they decree Clouds from the three Inferior; and add, that Mars ſomtimes of the ſuperior, dòth cauſe rains, and Mercury of the Inferior, ſerenity. For they take Mercury for Eolus, who doth ſomtimes raiſe high Winds and ſtormes, and ſomtimes blow them away again, and ſweep the welkin, as with a broom. If he be conjoyned with Saturn; then doubtleſs we ſhall be troubled with dark, rainy; and bluſtering winds: if with Jupiter; we have gentle and refreſhing guſts: if with Mars, partching and burning blaſts: if with the Sun hott and unwholſome gales. Iomitt, how they attribute Hail to ſome Aſpects, Thunder to others, ſnow to others, and the like: and how the Planets, as they paſs neer the Fixt Stars, do mightily encreaſe their virtues; (for when Mars paſſeth by the Pleiades, he doth ſo heighten their watery forces, that woe be to us, for deluges) and how they admitt the ſame effects, concerning the Riſing and Setting of the Fixt Stars reſpective to the Sun, all which are contained in the Tables and Kalandars of the Ancients, as we have formerly obſerved; with an infinite number of the like Extravagances, whereof their Books are full.

After this ſhort accompt of the Grounds and Manner of their erecting Praedictions of changes of weather, we might well ſpare any further diſcuſſion of them, their Vanity being obvious to every mans conſideration. For how frivolouſly do they elect the Lord of the Year, of each Quarter of the Year, of each Quarter of the Moon? that deſignation of a number of Teſtimonies of Fortitude and Debility being meerly Chimerical, and yet made the Signes by which they are guided in their Election. If there muſt be a Lord paramont among the Planets, one would think the ſoveraignty ſhould belong to the Sun; and in the next place to the Moon; not that it ſhould be taken away from them, and conferred upon Mars, Mercury, or any other, ſo as that in reſpect of it, the power of the Sun and Moon muſt be wholly diminiſhed and obſcured. But how can that very moment, wherein a Planet paſſeth by the Center of the Sun, or Equator, or either of the Tropicks conduce to the election of it for Lord? Are not thoſe Circles in the Heavens meerly imaginary, diſtitute of all virtue; or if there be any virtue adſcriptive to them, ought it not to be derived wholly from the Sun? And doth not the Sun in its approach to, and receſs from them, proceed on in one equal tenour, nor ſo vary his influx in them, as that it is not the ſame both before and after he hath paſſed them? Or, if he doth vary his influx, is not the tenour of his variation the ſame both before and after: ſo that from one punctual moment nothing of change can be inferred more from one particular moment, than from any other precedent or conſequent? The ſame likewiſe may be ſaid of thoſe moments, in which the Moon is in the points of Conjunction, or Oppoſition; or thoſe that are immediately precedent, or ſubſequent to them. But what if no man can be certain of that preciſe moment, in which the Sun is in a Cardinal point of Heaven? Sure I am, there are no Tables or Ephemerides ſo exact, as to teach that time within 6 hours, or the 4th part of a Day. For though thoſe compoſed by Tycho come the neareſt to truth, yet they are ſomwhat ſhort of it, and we are confirmed that hitherto none have ever been free from ſome exorbitancy or other, more or leſs: ſo that yet there never was a Celeſtial Scheam erected, at the preciſe moment of the Suns being in either of the Cardinal points, and ſo no experiment could be made of this ſo magnified Dominion. For ſuppoſe the Calculators miſtake no more than only two hours in the time; then what is aſcribed to the Firſt Houſe, doth really belong to the Twelfth, or to the ſecond, betwixt which and the Firſt, how great difference they make, every man perceiveth. The ſame in proportion may be ſaid of the uncertainty of the moment, when the Moon is in Conjunction with, or Oppoſition to the Sun; foraſmuch as even the Eclipſes obſerved do aſſure us, that that moment is alwayes different from that which not only the Ancients, but alſo the moderns Ephemerides preſcribe.

And what if the true places of the Planets were never yet exactly known, as we ſhall declare hereafter? So that a Planet doth not deſerve that Dominion, which is given to it, in reſpect of the Teſtimonies of Fortitude, that do not belong to it, when it is abſent from that place, upon the ſuppoſition of which it had them aſſigned. Again, what if thoſe things we have diſcovered of the Planets, and their motions, be ſuch as require a new Theory and new precepts concerning them and their periods, different, if not contrary to thoſe that have hitherto been excogitated and delivered? For if the Moon, according as ſhe is encreaſed or diminiſhed in light, acquireth various degrees of Fortitude and Debility, and cauſeth various effects: muſt we not allow the ſame alſo to Venus, which likewiſe hath the ſame Variety of Phaſes, as the Moon? If the Earth ſuffer ſo much of alteration from the various aſpects of the Moon; it is fit that Jupiter ſhould ſuffer ſome alteration from the aſpects of his proper Moons, which as they are more in number, ſo are they ſwifter in their motions, and oftner changed in their configurations? And according to this alteration, is it not reaſonable to conceive, that Jupiter becomes ſtronger or weaker, as to his activity upon inferior bodies? May not the ſame be ſaid of Saturn, in reſpect of his Anſulae? And are not thoſe his Anſulae, and alſo the Jovial Moons to be numbred among the Planets, which in reſpect of the Earth diſplay their particular virtues, and ſo may have their various Teſtimonies of Fortitude and Debility, and thereby ſtand Candidates for the honour of the ſupreme Dominion, when it comes to their turn, aſwell as any of the reſt? But why do I dwell thus long upon this ſubject, when common Experience convinceth the Dominions ſuppoſed, to be meer Dreams? As alſo are all the mighty Attributes not only of the Dodecatemoria, or twelve Diviſions of the Firſt Moveable Heaven, (than which Vanity it ſelf is not more Vain) but alſo of the Aſteriſmes, and Stars themſelves, which they will have to act, according as each doth reſemble ſuch or ſuch a Planet in colour. For who could ever experimentally tell, that the Heart of Scorpio doth heat and dry; ſince no Star is in colour more like Mars? And why ſhould the Ey of Taurus, which is one of the Hyades, and the chiefeſt among them, cool and moyſten; ſince that alſo comes as near the redneſs of Mars, as the Heart of Scorpio? Why was not the Dog-ſtar, conceived to be the cauſe of the greateſt heats in Summer, rather accounted Martial?

Of their Aſpects I add nothing; becauſe look how much authority and faith our Aſtrologers conferr upon them, ſo much doth dayly Experience detract from them. For in vaine doe they recurr to the ſignes and Triplicities; in vain do they alleadge their Conjunctions, when the Events nevertheleſs deceive them. It is memorable, what we read in Hiſtories, and indeed almoſt in all Books of the former Age; that when Aſtrologers, in reſpect of great Conjunctions, and ſome mean ones to happen in the watery ſignes, had Praedicted a General Deluge (forſooth) and ſo great calamities of men and beaſts by water, as was never before heard of, and this to fall out in the moneth of February, in the year 1524. ſo that many, being terrified with this Prognoſtication, in Spaine, France, Italy, Germany, and other Parts of Europe, provided themſelves of ſhipping, boats, Victuals and other neceſſaries for a long Voyage, and betook themſelves to the topps of the higheſt mountains, in expectation of the Deluge fore-told: It fell out, that all that moneth of February was fair and clear, and more temperate than ordinary; as if Providence had ordained that exceeding ſerenity at that time, on purpoſe to refute and deride the vain Predictions of our Star-prophets (for it is rare to ſee February, paſs away without leaving raines and cold behind it) which even Cardan and Origanus themſelves could not diſſemble their ſorrow for, complaining that that judgment of a Deluge then to come, was given by Stofler, not without the irreparable diſgrace of Aſtrology. Juſt ſuch another Prognoſtication was that, which Scaltger reports, in (Praefation. in Manil) out of Rigordus, who wrote that the Aſtrologers had foretold ſo general a deſtrnction, by the violence of winds and tempeſt, becauſe of a Conjunction of aſwell the inferior as ſuperior Planets, in September MCLXXXVI. there being an Eclips of the Sun on the 11 of the kalends of May immediately foregoing; as that many expected the Vniverſal Diſſolution of Nature then to come: and yet when all came to all, there was not ſo much as a ſtorm enſued at the time Predicted: and the contrary event derided the skill of the Aſtrologers, and fooliſh credulity of thoſe that beleived them. There was no cauſe why I ſhould inferr theſe rare inſtances; conſidering that every dayes experience doth ſufficiently demonſtrate the like fallacy; at leaſt to ſuch, as give themſelves the fatisfaction of obſerving the times, in which the Conventions of the Planets are ſet down in the Ephemerides. For, how many Apertiones Portrarum are there, not only in every year, and moneth, but alſo in every week, nay day; and yet nevertheleſs are there not whole weeks, moneths, nay ſomtimes years too, in which no extraordinary changes of weather can be obſerved, but what are agreeable to the Seaſon? And let them add as much as they pleaſe, the variety of ſituation in reſpect of the Sun, of the Eccentrick of the Epicycle; ſtill there is nothing which they can prove by experience; or which may not be diſproved by contrary experience: ſo that their rules become plainly arbitrary, and the matter comes to paſs alike, whether you predict fair weather or rain, or winds, or calmes, unleſs it be that in winter commonly there is moſt wett, and in Summer moſt heat. But the Plow-man may as eaſily divine of the weather, as our learned Aſtrologer with all his Books, Tables, and Celeſtial Figures or Scheams about him. Schonerus once obſerved, that as Mars was paſſing near the Pleiades, there fell down aboundant rain: but how often have we our ſelves obſerved that Planet travailing the ſame way, and yet not ſo much as a cloud to be ſeen in the sky for many days together both before and after? Ought he therfore inſtantly to ſet it down for a rule, that we ſhould always expect great rains when ever Mars was approaching the Pleiades? Or may not we, with more reaſon, inſtitute the quite contrary? Beſides, it is no unreaſonable queſtion, to demand of Aſtrologers, why Mars ſhould not rather repreſs and abate, than extimulate and heighten the watery influence of the Pleiades? And why ſhould not the Moon, and Venus, and Mercury, rather excite and encreaſe it? When yet we ſo frequently obſerve theſe Planets ariving at the Pleiades, when the Air is moſt ſerene, and no ſhowers ſucceed?

I add nothing likewiſe of the Riſing and Setting of the Fixt Stars, of which I have already ſaid enough; only I advertiſe, that ſince the Teleſcope hath diſcovered innumerable Stars in the Firmament, beſides thoſe formerly beheld by the naked ey: if there be any virtues to be aſcribed to the Stars, certainly it is requiſite we ſhould compoſe new Rules and precepts, according to which the newly diſcovered Stars may challenge to themſelves thoſe Effects, that are fully attributed to others. Nor can it be Objected, that theſe New-found Stars are too ſmal; becauſe, ſince their multitude is incredible, and chiefly in all the Galaxy, or Via Lactea: it ſeems reaſonable, that their vaſt exceſs in number ſhould compenſate their defect in bigneſs: and though each one ſingly cannot have much of energy, yet all of them together may do well. Where we cannot but wonder, that the Galaxy, being ſo ſpacious and conſiderable a part in the Heavens, had never any particular Effects attributed to it; eſpecially when to the two ſmal Stars of Cancer, to the Manger, and other cloudy Stars (which yet are nothing but very ſmall aſſemblies of moſt minute Stars) great Effects have been imputed: and the Via Lactea conteins myriads of the like heaps of minute Stars, in all parts of it, and through the whole Zodiack.

CHAP. XIII.

The Aſtrologers Plea, and the Anſwer thereto.

HEre let us a while attend to the Plea of Aſtrologers, and hear what they can alledge in their Defence. Their principal Allegations are, that the Rules and Placits of their Art, according to which they inſtitute their Predictions of weather, were grounded upon long Obſervations: that the ſame are ſtill confirmed by many experiments: that among many predictions of the Ancients, that of Thales is very memorable, when foreknowing that there would be great Plenty of Olives the next year, he went and farmed all the Olive yards in Miletum, and Chio, before hand, and ſo the Event anſwering his expectation, he thereby very much enriched himſelf: that if the Effects do not alwayes follow according to their divination, the fault is not to be imputed to the Art it ſelf, but to the unskilfullneſs or negligence of the Artiſt: that ſince they ſubject the Stars, not to Fate, but to God, who can at pleaſure change and avert Effects that would otherwiſe come to paſs; when things do not ſucceed according to their preſignifications, the blame doth not belong to Aſtrology: that all the objections made againſt them prove no more than this, that Aſtrology is only a Conjectural Art, as Phyſick, Rhetorick, and the Art of Navigation; not that it is no Art at all, or a meer Hariolation: that to contradict their Art, is injurious not only to the Heavenly bodies themſelves, as if they were made in vain; but even to the Divine wiſdom, as if either that had not made the Stars for the uſe of Man, or it had not endowed man with ſuch ſagacity as might ſerve to make him fore-ſee what good was to be hoped for, and what evil to be ſhunned: and finally, that it is down-right madneſs to referr theſe Effects either to Chance, or to any other Cauſe, but the Heavens; eſpecially ſince though there may be inferior Cauſes admitted to conduce to the production of thoſe Effects, yet thoſe are only the inſtruments of the Heaven, which gives them their activity, and uſeth them as ſubordinate Agents, Now judge you, whether theſe be not weighty Conſiderations.

I Return, that they never have proved, nor ever will be able to prove, that the Rules or Inſtitutes of their Predictions were founded upon long Obſervations: aſwell becauſe thoſe Times, from which both the Chaldeans, and Egyptians boaſt to have had their Obſervations, are altogether fabulous; as becauſe the Ancient Aſtronomers were ſtudious to know only the motions and courſes of the Sun and Moon, in order to the prediction of Eclipſes; but not at all of any other of the Planets as may be evinced from hence, that Hipparchus knew nothing of them ſufficient to enable him to reduce their motions into Tables: and Ptolomy was the firſt, who from Hipparchus and his own Obſervations compoſed Tables of their ſeveral motions. Again, becauſe the Places of the Planets in the Zodiack being then unknown; no man could obſerve what would be the Effect of each Planet being in the various places of the Zodiack; which their Placits ſuppoſe moſt falſly. Further becauſe the Chaldeans manner of Obſerving, mentioned by Empiricus, doth ſufficiently declare what kind of groſs and imperfect Obſervations they made. Moreover, becauſe the Fixt Stars conſtantly from their Creation moved from the Weſt toward the Eaſt; but the Chaldeans were utterly ignorant of any ſuch motion, and ſo could not obſerve and deſigne the places of either the Fixt, or Erratique Stars: becauſe ſince all the more Antique Aſtronomers held all the Celeſtial motions to be Concentrical, and Ptolomy firſt obſerved them to be Eccentrical: it is manifeſt, how much knowledge they wanted, in order to their being able to obſerve, and deſine which were the true places of the Planets. And becauſe aſwell in reſpect of the ſpecial motion of the Fixt Stars to the Eaſt, as of the ſpecial and manifold wanderings of the Planets; the ſame Face or Conſtitution of the Heavens cannot again ever return: and therefore this or that change of weather once obſerved to happen in ſuch or ſuch a poſition of the Heavens can never be again obſerved in the like poſition, ſo as to make it but probable, that the Placits of Aſtrologers were grounded upon repeated Obſervations. What they ſay, might indeed ſuffice, in caſe the poſition of ſome, and thoſe the principal Stars, were the ſame: but only, when they are asked, why ſome mutation of weather doe's not reſpond to a prediction, made from ſome certain poſition of the Heavens? They inſtantly recurr to the ſituation of ſome Stars, which is not the ſame it was with other Stars conſtituted in the ſame poſition. And certainly, ſince not only the Stars returning to the ſame ſituation of their operations; but others alſo that are in another ſituation; it is requiſite that the action of thoſe ſhould be diſturbed, and diverſified, by the different action of theſe. Hence whereas they affirm, that their Rules are confirmed by frequent Experiments; that is, manifeſtly vain and falſe, even from this, that they are contradicted by as many, and more Experiments. We could atteſt, that the ſame hath often happened to us, that happened to Joh. Picus, who Obſerving the mutations of the Air for a whole Winter together, ſcarce found ſix or ſeven of an hundred and thirty daies, that agreed with the Predictions of Aſtrologers. And I pray, if any ſhould caſt Dice, and according to the chances ſet down; that ſuch and ſuch dayes we ſhould have fair weather, and ſuch and ſuch foul; would not his predictions fall out to be verified upon 6 or 7. dayes in an hundred and thirty? So that as for Experiments, our Aſtrologers can never ſecure their Placits, by alleadging the certainty of them.

As for that famous Prediction of Thales; it is a wonder they do not take the ſame courſe to enrich themſelves, by the preſages of plentifull years; if they beleeve their Aſtrology to be no whit inferior to that, which they think Thales made uſe of. But, in troth, from all their frippery of rules they ſhall never be able to diſcribe a Poſition of the Heavens, that can inform them of the future fruitfulneſs of any ſort of Trees, ſo as to encourage them to farm all the Orchards in the Country, for that year; or to lay a good wager that their Prediction ſhall be fulfilled, eſpecially with a good Huſbandman or Gardiner, who underſtands the nature of Fruit-trees much better than they. But is it not ſaid, that Thales drew this Conjecture from Aſtrology? It is ſo indeed; but yet it is worthy our notice, what Ariſtotle tells us; that he had that fore-knowledge of an extraordinary plenty of Olives [[〈 in non-Latin alphabet 〉]] Before winter was quite ended. For he being addicted to the ſtudy of Nature, and maintaining Water to be the Material Principle of all things, had often obſerved what kinds of fruit grew moſt plentifully from much Water; and what from little: And there being Commonly much rain either in the beginning, or middle, or end of Winter; He might as eaſily fore-know at the end of that Winter, that there would enſue the next Summer an abundance of Olives, as I have ſeen ſome Husbandmen, who have fore-told the like plenty of the ſame fruit, not only from the Winter, or Autumne, but alſo from the Summer preceding, and this from the great raines that fell in that Summer. This likewiſe is worthy conſideration, that when Thales would purge that part of Philoſophy, which ſome had upbraided him withall, as uſeleſs, and nothing conducing to redreſs his poverty: he wiſely contrived to referr this experiment of his wiſedome to that very part in Chief. Juſt as many in our dayes, who ſeeing that the Common people think the contemplation of Celeſtial matters to be unprofitable and Idle, as no thing availing to the Commodities of life; to confute this Vulgar error, and Vindicate themſelves from contempt, they cheriſh the common perſwaſion, that Aſtronomy conduceth to the prediction of Future Events. And thus did that brave Man, Keppler, who ſaid, that a Fooliſh Daughter was not to be deſpiſed, if by her gains ſhe maintained her wiſe Mother: intimating that Aſtrology, though degenerous, was not to be turned out of Doors, becauſe without her the Mother, Aſtronomy, would have fewer Favourers and ſupporters, It is well known, that Thales was ſcoff't at for his ſtudy of Aſtronomy, not only by divers others, but even by his own maid; and ſo that his ſtudy was not in revolving Tables, or conſulting Ephemerides, but only in beholding the Stars, and Obſerving their motions: but our Aſtrologers, when they make their predictions, have no regard at all to the Stars (of which the greateſt part of them are wholly ignorant) but conſult only Ephemerides, and the rules ſet down in their Books. And whereas we read, that he predicted an Eclipſe, it muſt be that he had by him the Obſervations of other Eclipſes made by others, and eſpecially the Egyptians, with whom he had ſome Converſation: but this argueth no more than that the buiſineſs of the Ancients was chiefly to underſtand the motions of the Sun and Moon, in order to their Prognoſtication of Eclipſes; and that they had inveſtigated the motions of the other Planets, there remains no memorial at all, I add, that what Ariſtotle ſaith of the imputation of this Prediction to Thales, in reſpect of his great ſagacity and wiſedom; ought ſo to be underſtood, as though the narration it ſelf were utterly falſe, yet ſuch was the ſame of the mans wiſedom, that he deſerved to have it beleeved of him. I my ſelf have known a man, upon whom many notable predictions were fathered, of which indeed he never ſo much as dream't; and this only becauſe of the great skil he was thought to have in Aſtronomy, and that men would not admitt him to lie poring all the Year long upon the Stars, to no purpoſe. And though He did ſolemnly diſavow that he had ever predicted any ſuch thing, yet that did the more confirm and encreaſe the common report of his ſuppoſed Divinations, as if he declined the matter only to avoid envy; ſo greedy of rumors and novelties are the Vulgar, and ſo induſtrious in forging and beleeving fopperies. But of Thales I have ſaid enough.

As for their Plea, that when Events diſprove their predictions, the fault is not of the Art it ſelf, but of the Artiſts: this is a ſubterfuge, and ſo poor a one, as that it betrayeth the vanity and impoſture of the very Art. For they have patched up an Art of ſo many, and ſo various things, as that whatſoever the 'Event be, they have ſtill ſome rule or other to ſhew, according to which the Event obſerved may be thought to have come to paſs. And grant that the contrary had happned; then they have another rule in readineſs, according to which that ſell out. And hereupon (forſooth) they become admirable, when after a thing is come to paſs, they tell you how it came ſo to paſs; but before the Event, nothing is ſafe, nor can they more certainly divine that a thing will come to paſs, than that the quite contrary will come to paſs. And O wonderfull! If when they have divined poſitively, the thing predicted doth not enſue accordingly; they excuſe themſelves, and ſay that they miſtook in their Calculations, and had a reſpect to one thing, when they ought to have had regard to another. And do not you think they would have run to the ſame excuſe, in caſe they had predicted the quite contrary, and that nevertheleſs had fallen out otherwiſe than they had predicted? Wherefore, to ſpeake the truth, the Artiſts deſerve to be condemned for their eaſy credulity, and implicite embracing the dictates of their Art, as if they were ſacred and oraculous: and Art it ſelf to be exploded, in that it is compoſed of ſuch ambiguous and uncertain Placits, as ſeem rather to have been choſen by a Lottery, or caſting of Dice, than by judgement and Obſervation.

But nevertheleſs, it was diſcreetly done of ſome of them (for I do not find them All to have ſo much piety in them) to exempt the Stars from the juriſdiction of Fate, and to ſuppoſe them under the government only of God, who made them: and yet when they pretend this for an excuſe and ſupport of a moſt vain and indeed prophane Art; I dare not ſay, they have done either diſcreetly or piouſly. For they make as if they were certain, that ſuch an Effect would inevitably enſue, as they have foretold; unleſs God by ſome ſpecial reſolve of his providence is pleaſed to avert it: as if it were better, that God ſhould be ſuppoſed to pervert the General order of Cauſes and Effects, that his infinite wiſedom ordained and inſtituted from all Eternity; than that their fooliſh Aphoriſmes ſhould be ſuſpected of uncertainty and deceipt: and as if it were more reaſonable to recurr to a miracle, than to confeſs the fallability of their rules. And certainly, if any man can think this refuge of theirs to be conſiderable; we not deſpair to perſwade him, that there can be no dream ſo wild and abſurd, that is not capable of defence from the ſame allegation.

Again, I cannot but allow them to be ſomwhat Modeſt, when they confeſs their Art to be only Conjectural: and yet they may be accuſed of great Arrogance, when they boaſt it to be of equal certainty with the Arts of Phyſick, Rhetorick, and Navigation. For in theſe, Human prudence and induſtry ſo act their parts, as that the propoſed and deſired End doth for the moſt part follow thereupon; and when it doth ſo follow, the Cauſe is not immanifeſt: But in Aſtrology meer Chance plays the whole game; and the Event fore-told doth ſeldom or never follow; and when it doth follow, the Cauſe is not altogether obſcure and uncertain, and every man may give as good a Cauſe among ſublunaries for that Effect, as Aſtrologers do from the Stars; and ſo Aſtrology is not ſo much a true Art, as a meer Lottery, or Gueſſing at randome. Nor am I in ſaying this, injurious to thoſe noble Creatures, the Stars, whoſe true and genuine virtues whatſoever they bee, I moſt wilingly allow them; but it is injurious to them, to diſhonour them with the imputation of ſuch power and efficacy, as is incompetent to them, and to make them many times the inſtruments not only to Mens ruine, but even to all their vicious inclinations, and deleſtable villanies. Nor is it Derogatory to the Divine wiſedom, which maketh nothing in vain, and may be conceived to have had ſome reſpect unto Man, when it made the hoſt of Heaven: but it is derogatory thereto, to imagine God to have an ey to thoſe ridiculous purpoſes and ends, that men many times fooliſhly propoſe to themſelves, and ſo to preſume of the certain knowledge of Human Events, as if they had pried into the ſecret Councells of Providence Divine. We deny not, but God hath endowed the Stars, as all the reſt of his Creatures, with ſome certain Virtues; but we queſtion, whether Aſtrologers know what thoſe Virtues are; and whether the Faculties, which they aſcribe to the Stars, be the ſame that God gave them, or others meerly imaginary. Nor do we deny, that God gave Man Sagacity or wiſedom of Mind, in order to his conjecture, what may be beneficial, and what hurtfull to him in the Future; but we deny, that this Sagacity is any other but the chiefeſt part of Moral prudence, or that we ought to conceive it to conſiſt only in the skill of Aſtrology, as they will have it. As if when Men ſtood in doubt, what would be the Event of ſuch or ſuch an affair, they ought not to conſider the Cauſes, Inſtruments, Circumſtances, and probabilities of what they deſigne, and ſo to proceed to action, or deſiſt accordingly: but only to have recourſe to the papers of Aſtrologers, and there to enquire, whether or no, and how their enterpriſe ſhould ſucceed. Or as if Aſtrologers, being to Sow their fields with this or that ſort of grain, would not rather take advice for the moſt opportune ſeaſon, from the experienced Plow-man, than from their Almanſors; and preferr the honeſt Sagacity of the clouted ſhoe, to that of their uncertain Aſtrology.

But they tell us, that it is madneſs to referr to meer Chance, fair Weather, Rain, Plenty, Scarcity, and the like Effects; as if they had not their proper Cauſes in Nature, or happened not by the diſpoſition of Providence Divine. This you'l ſay, is much; and yet to ſay, that thoſe things happen by Chance, in reſpect of Mans ignorance, and of the previſion of Aſtrologers, I hope is no madneſs at all; ſince it amounts to no more than this, that Man doth not underſtand their particular Cauſes, nor their Connexion with the Effects; and therefore that it cannot be foreknown, from whence or when they will evene, and that it is by chance that Men foretell that they will, and when they will evene, ſince the truth is concealed no leſs from him, who doth adventure to predict them, than from him who doth not; not after thoſe Events have, or have not happned, at the time prefixed, can he who predicted them glory that he did it upon any certain ſcience, or he who did not predict them ſay that he forbore upon the ſcore of his skill in Divination. And hence is it, that he whoſe prediction comes to be fulfilled by the Event, may (indeed) be accounted the Happier, or more Lucky-man in his conjecture; but not a jot the more skilfull or Knowing, for it. This I ſpeak only of Aſtrologers; becauſe Mariners, Plow-men, and Shepheards, and others may, from the paleneſs, or redneſs of the Moon, from Halo's, Paraſelen's, Rain-bowes, and the like Meteorological Signes, probably conjecture what weather there will be either the ſame day, or the next following, by reaſon of the familiar connexion of ſuch Events to ſuch Cauſes: but our Aſtrologers, who glory that they are able to predict all ſorts of weather on each Day of the Year; and that not only many hours, but many Dayes, Weeks, Moneths, Years, and Ages before hand, can predict no ſuch thing, becauſe there is not the like familiar and manifeſt connexion betwixt the Cauſes and Events. Nor can they object, that their Calculations are very laborious and difficult; for this when all is done, is nothing but with great labour and pains to make a Calculation from ſome intricate game on the Dice. For allow that fair weather ſhall ſucceed upon ſuch or ſuch particular chance of the Dice; and foul weather upon another; and wind upon another: and then make your predictions of each according to the chances, and you ſhall find the buiſineſs ſucceed with as much certainty, as if you raiſed your predictions from the Aphoriſines and Calculations of Aſtrologers. Nor is this a wonder, ſince I have heard of ſome Almanak-makers, who were famous for their Weather-wiſedome, and yet they never uſed other art to make them by, than the Chances of a Die.

But they confidently demand, whether there be in nature any Cauſe, to which the changes of Weather ought in probability to be referred, except only the Heavens? Whereas it is eaſily Anſwered, that the Heavens indeed (or rather the Stars, and chiefly the Sun) are the General Cauſes of moſt of the mutations in the Air; and yet beſides them, there are other ſpecial and principal Cauſes among inferior bodies, to which it is to be referred, that thoſe mutations happen in this or that place, in this or that time, and in this or that manner, rather then otherwiſe; and not to the Heavens, which without them could not Cauſe any Effect or change at all: and that by the nature and activity of theſe inferior Cauſes it is that the Stars do attemper their influence, and accommodate their action. This conſidered, They do ill to affirm, that all ſublunary Agents are no more but meerly the inſtruments of Superlunary; for in truth they have ſpecial Virtues of their own, ſuch as are incompetent to meer Inſtruments; and it is they, that rather make uſe of the virtues of the Stars, as their inſtruments. Again, there are ſome certain Effects, to which no man can ſay the Heavens do much conduce; ſuch as the ſuddain eruptions of Flames and Fire, and Vapours cauſed by them from ſubterraneous Waters; yea Metals themſelves, which though ſome have ſuppoſed to be generated in the bowels of the Earth, by the ſpecial energy of the Sun; yet none have ever given an account of the true reaſon, or manner of that Generation; nor is it indeed conceivable how. True it is indeed, that the warmth of the Sun doth cheriſh the body of the Earth, and ſo promote the fertility of the ſeeds therein contained; but yet an External cheriſhing Cauſe doth not exclude internal and more proper Cauſes from executing their particular faculties. As for the Moon and the other Planets; if they may be admitted to act any thing upon the Earth, by the ſame reaſon the Earth may be conceived to re-act upon them: nor can the Earth be more their Inſtrument, then they the Earths. The parts of the World mutually contribute their operations and aſſiſtance each to other; foraſmuch as every part hath its peculiar virtues, and in a ſpecial manner diſplayeth the ſame by its actions. I add, that it hath been granted, that the Sun and Moon have their operations upon inferior bodies; and that they produce ſuch Effects, as may be fore-known, and fore-told: but not that the prenotion and prediction of thoſe Effects do belong more to Aſtrologers, than to the common People; ſince no man is ignorant, that the Sun (for inſtance) doth produce heat and ſerenity, more frequently than foul weather, in the Summer. It hath been granted likewiſe, that other ſydereal bodies, and chiefly the Planets have ſome influence and activity upon the Earth, in proportion to their flender light; but what the ſpecial activity of each Planet or Star in particular is, Aſtrologers are as much ignorant of, as the moſt illiterate Clown in the World. For as when a room is enlightned by a Flame, from which many ſmal ſparks iſſue forth, no man can diſcern the particular light, which ariſeth from each particular ſpark, the Air being promiſcuouſly illumined by them all: ſo the Sun, Moon, and Stars acting promiſcuouſly upon the Earth, by their ſeveral influences blended or confuſed together; it is impoſſible for any man to diſtinguiſh their ſeveral activities. But you'l ſay, are the virtues of the Stars to be meaſured by the Greatneſs or ſmalneſs of their particular Lights? And why not I pray? Will you have it to be meaſured by that of their Diametres, or of their Diſcuſes? If ſo, though we ſhould allow that each of the Fixt Stars is not leſs potent in it ſelf, then either the Sun, or Moon, or any other of the Planets; muſt you not yet confeſs, that the Diſtance which doth diminiſh the light, and diſcuſs aſwell of the Fixt, as of the Erratique Stars, muſt in the ſame proportion diminiſh alſo their activity; ſo that the virtue of each Fixt Star, compared to the virtue of the Sun, and that of each Planet compared to that of the Moon, can be no more than the light of the one is to the light of the other, or the Diſcuſs of one to the Diſcuſs of the other. And this ſeems much more reaſonable, than what Aſtrologers ſuppoſe, viz. that the virtues aſcribed to the Planets are equal, if not ſuperior to thoſe of the Sun and Moon. But (ſay they again) whence come's that great variety of ſublunary Effects, if not from the various poſitions, and various influences of the Stars? Why, I have already declared, that the variety of Effects among ſublunaries ariſeth from the variety of Cauſes among ſublunaries, as they are variouſly compared either among themſelves, or with others. To Day there ariſe vapours from this part of the Earth, which elevated into the Air become condenſed into Clouds, and ſo fall down again in ſhowers. In the mean time the matter of them is exhauſted, or the heat by which they were evaporated groweth leſs at the ſame part of the Earth. And albeit by the continual action of ſome parts of the Earth upon others, the like matter be to be congeſted upon the ſame place, and new heat to ſucceed; yet that will not happen preciſely on the ſame day the next Year, but ſooner or later; and therefore it is no wonder, if it doth not prove wet weather the next Year, upon the ſame dayes, that it is wet weather this Year. And what I ſay of wet and dry Weather, may be applied alſo to all other changes of the Air; ſince by the ſame reaſon the matter of Winds Hot or Cold, as alſo of Thunder, Hail, Snow, and the like, is not prepared in a readineſs in the ſame parts or places of the Earth, at the ſame times one Year, that they were another. Which one would think to be a more probable Cauſe of the variety of weather, both as to times and places, than that imaginary variety of Aſtral influences, which Aſtrologers ſo much cry up.

If this be ſo (ſay Aſtrologers) then theſe Mutations cannot be prenoted or predicted, by any rules of Art, I confeſs they cannot, eſpecially long before; for otherwiſe there are thoſe Signes, by which I allow that we may fore-ſee and fore-tell great changes of weather, when they are neer at hand. What then, Muſt Aſtrology, noble and divine Aſtrology be vain and uſeleſs, and be able to make no probable Conjectures at all concerning the preciſe times of theſe Changes? Yea truly, I think ſo; nor need I ſay more to juſtify that my opinion, than what I have ſaid already in this Chapter. But, Were thoſe Laws made in vain, which allow of and tollerate the profeſſion of Aſtrology in thoſe matters, that concern Agriculture, Medicine, and Navigation? For thoſe Laws, I conceive they are to be lookt upon, as many others, which provide for the tolleration of leſſer Evils, in order to the prevention of Greater: For becauſe the Mind of Man, being alwayes greedy of knowing things to come, is eaſily carried away with thoſe ſplendid perſwaſions, that Aſtrologers have contrived to allure and inveigle it to a beleif of their Art; therefore that they might a vert mens minds from a too curious and ſollicitous inveſtigation of future Contingents, ſuch as the Arbitrary actions of men, fortuitous Events, dangers, calamities, the day and manner of death, and the like; from the prediction of which mens private lives, and the publike peace are commonly diſturbed; therefore (I ſay) was it, that the wiſe Law-makers, prohibiting this Fortune-telling part of Aſtrology, permitted the uſe of the other concerning Weather-conjectures, as that which might ſet bounds to, and in ſome ſort humour mans Curioſity, and occaſion leſs of diſturbance both in private, and publike. And this Licence might in the mean time ſeem to the people to be the more reaſonable and beneficial, while it carried the pretext of ſome true obſervations of the Riſing and Setting of the Stars, in cauſing Winds or Rains; of the Moon in the full, or wane, encreaſing, or decreaſing her light; for the moſt advantagious ſowing of Seeds, Setting, Graſſing, removing of Plants and Trees, letting of Blood, Purging, Venery, Baths, and the like; of Tides of the Sea; of the pale Moon commonly preceding Rain, the red winds, the white fair weather, and the like Signes: which though they do not belong to Judicial Aſtrology, are yet commonly referred to it, partly through the ignorance of the Multitude, but moſtly through the cunning and arrogance of Aſtrologers, that ſo they might acquire the greater credit to their profeſſion. And hereupon we may ſee ſome Phiſicians, who pretending to have more profound knowledge in Celeſtial matters, than is uſually expected from others of the ſame profeſſion; think to acquire the reputation of Tranſcendent Artiſts, by giving out, that they will not undertake the cure of any ſick perſon, eſpecially of great quality or Condition, unleſs they have firſt made ſolemne inſpection into his Nativity-ſcheam, and erected another Scheam for the Year paſt, another for the very inſtant of his falling ill, and others for the times wherein each Symptome firſt invaded him: when yet (in troth) either they do no ſuch thing at all, or if they do, it is to no more purpoſe, than if Themſelves ſhould dream that he would live or dy; and all this is but a knaviſh trick, to make men beleeve they are much wiſer, than really they are; and the while they underhand conſider the ſame preſcrips and Aphoriſms of Principal Phyſicians that the more modeſt, more honeſt, and more learned Practitioners of that Art, inform and guide their judgements by. Again what wonder is it, if the Authors of thoſe Laws made in favour of Aſtrologers, being wholly taken up with matters of more importance to the ſtate, and perhaps ſomwhat touched with the infection of theſe cunning Impoſtors, aſwell as the reſt of the people; would not wholly interdict the profeſſion of that pretended skill, to which as men, they did not deny their aſſent, at leaſt in part? Nevertheleſs, it was contrary to the intention of thoſe Law makers, that Aſtrologers ſhould (as they do) wreſt that Tolleration of only a part, to the juſtification of the whole of Aſtrology. For by what reaſon can they come to know the individual Complexion of a ſick man, by looking upon the Stars or Ephemerides; how can they know the time, vehemence, duration, period of his ſickneſs; or that the ſame will be ſhort, or long, mortal or not mortal, and all other things, that are expreſſly forbidden by thoſe Laws? In a word, if it be fit for any man to conclude the verity of Aſtrology, from this Tolleration of it: certainly, it is much more fit for us to conclude the Falſity and Impoſture of it, from the frequent renewing of thoſe Laws made againſt it.

And thus much in Confutation of that part of Aſtrology, which concerneth the Prediction of Changes of Weather.

CHAP. XIV.

The Genethlical part of Aſtrology examined, and exploded.

IT remains, that we now ſurvey that other part of Aſtrology, called the Genethliacal, or which, from the inſpection of the Genitures, or Nativity Themes, or (as they are Vulgarly called) Scheams of men, doth inſtitute Predictions of all the remarkable Events that befall them, in their whole lives. For though the moſt part of what hath been delivered by us in the precedent Chapters, doth in ſome ſort relate aſwell to this Latter, as to the Former part, and ſo may eaſily be accommodated unto it; yet there are ſome things peculiar hereto, which require a peculiar conſideration.

In the Firſt place, we are to remark, that that man doth make but ill proviſion for the peace and quiet of his thoughts, who doth but lend an eare to Aſtrological predictions, though he fix not his mind upon them. For though they are but vain, and a man doth ſtrive to confirm himſelf in the opinion, that they are meer fopperies; yet in reſpect of the common perſwaſion, that there is ſomthing in them, he ſhall find himſelf very prone to give ſome credit to them, and ſo give ſome occaſion of diſquiet or other evil to himſelf. For if the Aſtrologer ſhall have predicted his death, inſtantly the thought thereof enters his mind, cauſeth a troubleſome apprehenſion therein, and makes him diſcontented: and if any light diſeaſe chance to intervene, the ſame is augmented by the melancholy reſentment and diſquiet of mind within him, and ſo puts him really in danger of death, which otherwiſe he had no reaſon to fear, from the nature of his diſeaſe. If any great miſhap, or infortune before-told him; that prediction alſo vexeth his mind, and is often the cauſe, that he flieth to ſuch precautions to ſecure him for the infortune threatned, as really prove the means to bring the ſame, or as bad upon him; which otherwiſe would not have befallen him. If he hath been promiſed either long Life, or felicity of fortune; then either he raſhly expoſeth himſelf to ſuch dangers, as ſhorten his Life; or neglecteth that induſtry and prudence, which might have made his fortune proſperous indeed, but being omitted, prove the occaſion of his infelicity, and miſery in the end. For the proof of this, we have many ſtories both Ancient and recent that teſtify, that thoſe men have generally been moſt unhappy, who confided in the Aſtrologers promiſing them very great happineſs: and of theſe we ſhall mention ſome hereafter. In the mean time, accept this admonition; that nothing is ſafer, then ſtrictly to follow the dictates and rules of Prudence; and to live, in reſpect of ones ſelf, honeſtly; in reſpect of others, juſtly: and for the reſt, to committ all to Providence Divine, and to be prepared for all encounters of Fortune. The advice of Horace, in this caſe, is oraculous.

Tu ne quaeſieris, ſcire nefas, quem mihi, quem tibi ^[1]

Finem Dij dederint, Leuconoe i nec Babylonios

Tentaris numeros, ut meliùs quicquid erit pati,

Seu plureis hyemeis, ſeu tribuit Jupiter ultiman. &c.

Enquire not thou, Leuconoe, what End

The Gods at length to me, or thee intend:

Conſult not vain Aſtrology, to prepare

For future Evils, whatſoevèr they are.

Whether more Years, or not, remain behind;

Be wiſe in preſent, to thy ſelf be Kind.

By this means, if Good fortune comes, you reliſh it the more ſweetly; if bad, you bear it more eaſily; and this benefit we are ſure of, that if we muſt be miſerable, yet we ſhall not be ſo before our time. For (they are the words of Cicero, in 2. de Divination.) How unhappy a life had Priamus lived, if he had fore-known in his youth, what tragical Events were to befall him in his old age? And that we may leave Fables, do you think it could have been beneficial to Marcus Craſſus, when he floriſhed in wealth, and all kinds of proſperity, to have fore known, that his beloved ſon Pompey ſhould be ſlain, his Army deſtroyed, and himſelf periſh in ignominy, diſgrace and want, on the other ſide of Euphrares? Do you think, that Pompey could have taken joy in his three Conſulſhips, in his three Magnificent tryumphs, in his glory of high Atchievements and admirable felicities; if he had fore-known, that after all he ſhould be killed in exile and obſcurity in Egypt, after the leſs of his numerous Army; and after his death ſuffer ſuch horrid things, which I cannot ſpeak of without tears? &c.

Nor can Aſtrologers excuſe themſelves by ſaying, that ſuch unhappy misfortunes Preſignified by the ſtarrs; and being fore-known, may be avoided. For, it is plain, that if they be avoided, they were not preſignified: but rather the avoidance of them, which was really to enſue, ought rather to have been preſignified. And, if we ſaw, that Aſtrologers themſelves did once avoid thoſe diſeaſes, and other evil accidents, which they pretend are preſignified to them in particular: then perchance they might challenge ſome belief at our hands: but, ſince they cannot ſecure themſelves with all their caution, as being ignorant of thoſe preſignifications made to them: why, ſhould they think to provide for the ſafety of others, when reaſon requires they ſhould be more skilfull and fore-ſighted in their owne Caſes, than in thoſe of others? But, we muſt reſerve the full refutation of this falſe pretence till a better oppertunity; being obliged firſt to demonſtrate the vanity of the Art, from the examination of its very Principles.

They affirm, Firſt, that all the Good or evil Accidents of a mans life, do depend upon that very moment of time, in which he iſſueth from his Mothers womb. For, they will have, that the ſideral bodies, and principally the ſeven Planets, in what part ſoever of the Heavens they are at that inſtant, when an Infant is born, do ſo act and club their rayes together upon him, as that they impreſs upon him a neceſſity (nor more nor leſs) of living in ſuch a condition; of dying at ſuch a time, and in ſuch a manner; of marrying ſuch a perſon, at ſuch a time; of ſuffering Ship-wrack upon ſuch a day; of receiving a wound in ſuch a place of his body, on ſuch a day; of being impriſoned, ſuch a day; of being overthrown at Law, ſuch a day; of falling ſick, ſuch a day: and ſo of all other Accidents in his whole life. As if any man of ſound judgment could regard the Heavens, and behold thoſe ſeven wandring Starts; and yet conceive in his mind, that they ſhould make any impreſſion ſo manyfold, ſo particular, inevitable and certain. Indeed, if the Planets applied themſelves to conſpire the fortune of only one infant, at a time; then the buiſineſs would be leſs admirable, leſs incredible: but ſince at one and the ſame inſtant of time, millions of Infants enter upon the ſtage of life, in ſeveral places of the Earth; can any man underſtand that the ſame ſeven Planets can ſo act upon every one of them, as to preſcribe with equal diſtinction preciſeneſs, and certitude, all that ſhall befall them from the moment of their births, to that of their deaths? eſpecially ſince thoſe Accidents are innumerable, and incomprehenſibly various? Ought they not to cauſe the ſame Effects in all and every of them that are born of all kinds, and Species of Animals; for which though there be no perticular Aſtrology compoſed, yet that hinders not, but they ſhould have their fates conſigned to them by the Heavens, as well as the reſt? Go on therefore, and conceive, if you can, how it ſhould come about, that ſeven Planets, which immit but ſeven ſorts of rayes or influences, ſhould be able ſo to complicate and temper their rayes, as to make them ſuffice, to ſo great and incomprehenſible a variety of Births, of Accidents. Again, if they allowed the Planets a longer time, a whole day, nay but an hour, for their fatal operations; the wonder would be ſomwhat diminiſhed: but, that they ſhould conſpire deſtine, and effect their impreſſions, and conclude all effects, in only one ſhort moment; this certainly is above human capacity. Who likewiſe can conceive, that the Planets are of power to deſtine ſo many things in that one moment, and yet have no power to deſtine any one thing, in ſo many Myriads of moments following? Further, did they hold it neceſſary for the Planets, at the moment of the Infants Nativity, to be all above the Horizon; then alſo the ſuppoſition might ſeem more tollerable: but to make their virtues and efficacy all one, whether they be above or under the the Earth; this is moſt intollerable▪ For, ſince in the night time we feel no virtue of the Sun, but what remains diffuſed through the Air, the day before; becauſe his beams cannot pierce through the body of the Earth: is there any reaſon we ſhould beleeve that either the Sun, or any other of the Planets, when they are depreſſed under the Earth, can ſo tranſmit their virtues upon an Inſant entring the World, as to deſtine all things belonging to him as effectually as if they were above the Earth, and in a poſture convenient for the direct tranſmiſſion of their rayes upon the ſubject on which they are to operate? The ſame alſo may be ſaid of the virtue of thoſe Planets which at that time are covered by the Sun or Moon. Laſtly, If they would allow that the rayes of the Planets ſhould be ſo received by the tender Infant, as to operate according to his conſtitution derived from his Parents, and ſo to be varied to the production of various and ſometimes contrary effects; then they might more juſtly expect our aſſent: but to make the Planets to do all things, to ſubject both a ſickly and un-ſound Infant, and a luſty and ſtrong one, if born at the ſame inſtant, and in the ſame City, to one and the ſame influence, and the ſame effects; Is this to be endured by reaſon? Nor can you think that they are able to allow any thing of this kind by diſtinguiſhing; for if they ſhould but ſay, that the influence of the Planets were only general; or that the leaſt power of Concurrence or oppoſition were to be aſcribed to the Complexion of the Infant: then Farewell their whole Art. For, the perſumed Certainty thereof doth ſo depend upon the Starrs; as that it muſt be wholly deſtroyed, in caſe any reſpect be had of the individual Conſtitution of the Patient, as a ſpecial and determining Cauſe, which for the moſt part is not underſtood, and which is ſubject to infinite variety. And you well preceive, that Aſtrologers require only two things, viz. The time of the Nativity, and the Altitude of the Pole, or Latitude of the Place: and from theſe two alone, they undertake to predict the Infants Fate moſt certainly, moſt punctually. And perhaps it might be granted, that at the time when one is born, the ſame doth befall him, that doth when he iſſueth forth from the place, in which he was cheriſhed by a ſpecial heat, into the cold Air, or the Air affected with any other degree of warmth; as we ſee doth happen to a Red-hot Iron, when it is taken out of the Fire, and Plunged into cold water: but when it ſhall be alſo granted, that the external Air, affected with the Rayes of the Stars, is available to the changing of his temperament, and to cauſe that his life ſhould be longer, or ſhorter; yet nothing can be more like a dream, yea more vaine then a dream, then that therefore it is determinable, how long preciſely to an hour that Infant ſhall live, ſince according to the care that is afterwards taken of the Child, his life ſhall be longer or ſhorter, and more or leſs ſubject to infirmities; or what advencures of proſperous of adverſe fortune ſhall thenceforth befall him; ſince thoſe depend upon ſuch future occaſions, as have no relation at all with the condition of his Birth. Let a man but ſeriouſly conſider with himfelfe, how many there are, and have been in the world, with whom he hath had to doe in ſome affaire or other, either directly or indirectly, from his Childhood to this preſent day, in order to his diſpatch of ſeveral buiſines: that he might take this or that Iourney: acquire this or that Honour or Dignity; heap up this or that maſs of wealth; ſuſtain this or that diſhonour, or loſs; and ſo run over the moſt conſiderable Encounters of his life: then let him conſider, whether thoſe ſo many men of different Ages, Complexions, Humours, Conditions, Nations, Countries, (without all which living at ſuch times and in ſuch places, and meeting with him upon ſuch occaſions, he could not have effected ſuch deſignes, or met with ſuch Events) had any relation at all to his Nativity. Let him, I ſay, conſider that, when they could not but live at ſuch a time, in ſuch a place, meet him, and be willing to do theſe or theſe things for, or againſt him; unleſs becauſe others lived before them, are dead, and did this or that for them, and ſo of the reſt, ſince the Fates of thoſe men alſo depended upon others that went before them from Age to Age upwards, to the begining of the World; ſo that from thence forward all the ſucceſſions of men, and all the ſeries of affaires to this preſent day are to be unravelled; for if all things had not been ſo as they were, neither had thoſe men lived, with whom he hath had to do, nor thoſe Events been, which have beſallen him. Nor can our Aſtrologers evade this neceſſity, by ſaying, that the Planets do not deſigne particularly, and ſingularly, what Good or Evill, and from whom, and when, and where a Man ſhall receive it: for ſince the rayes are ſingular, by which the Planets deſigne any one accident, it is neceſſary that the definition be of a ſingular Event; nor can the Event be ſingular, unleſs from the ſingular circumſtances of Perſon, Place, Time, and manner. And manifeſt it is, that other Events, then what are really to come, cannot be defined; nor can there be otherwiſe terms of ſingular actions: that I may not take notice, how Aſtrologers boaſt the certainty of their Predictions chiefly in reſpect of circumſtance of Time, which is moſt ſingularly, and in reſpect of which ſuch an Event cannot happen to ſuch a Perſon, unleſs that Perſon be at that time, in ſuch a place in ſuch company, upon ſuch an occaſion. That I may likewiſe omitt, that Aſtrology muſt be confeſſed moſt vain and uſeleſs, unleſs it be able to premoniſh men of ſingular Events, together with the Perſons, occaſions, and other circumſtances of them: for otherwiſe no man can know when, how, or from whom to expect benefit, or detriment; or what he muſt do, to meet his good, promiſed; or decline his Evil threatned.

CHAP. XV.

The Moment of an Infants Nativity, uncertain.

TO perſue the Doctrine of Aſtrologers, touching this Omnipotent Moment of an Infants Nativity; let us obſerve how ſtrict and punctual they are in the inveſtigation of it; and this to the end, that they may exactly know, what point of the Ecliptick aſcended at that time above the Finitor, and that being found out, to erect a Scheam of the poſition of the Heavens at the ſame: and this done, according to the Planets being in ſuch or ſuch Houſes they proceed to give judgement of the future accidents of the Infant. And indeed, it is not without good cauſe, that they thus require ſo exact a knowledge of that punctilio of time; for ſince they direct the ſame to the determination of the time of life, (as we ſhall ſee more fully anon) if they miſs of it but one half hour, they muſt miſs at leaſt ſeven or eight Years in their definition of the time of life.

Here I might object, how difficult it is to deſigne the very moment of a Childs Nativity: ſince no Child enters into the World in one and the ſame moment, but uſually ſtayeth many moments in the Birth: and if they take the laſt moment, or that wherein the Childs Feet come away from the Mother, then muſt the Head have received its fate before the Feet; if the firſt moment, or that in which the Head begins to come forth, then the Heart, Liver, Kidneys, and all the reſt of the body remaining yet in the Mothers Womb, cannot obtain the ſame deſtinie with the Head: and if the middle moment, or that in which the trunck or middle of the Body comes forth of the Womb, then one extream of the Body hath already received its fatal influence, and the other not. If you ſay, that the influence is immitted at that inſtant, in which the infant firſt moves his Lungs, or Breathes (as Cardan will have it, in lib. 3. quadrip. cap 2.) then you beg the queſtion, and we may as juſtly fix upon the moment of the ſeparation of the Infant from the After-birth, or the cutting of his Navel ſtring. Again, you will not be able to tell us, what a mouthfull of air drawn into the Lungs can do, as to the diſpoſing the whole body to receive the impreſſion of the whole Series of Fates, that is then contexed. Beſides, what would Cardan ſay, if he heard Phyſicians prove by invincible reaſons, and frequent Experiments, that the Infant doth reſpire in the Mothers Womb, ſome moneths before its Birth?

I might again object, that it ſeems incredible, that when Twins are born (and they are uſually born immediately one after the other) the influence of the Stars ſhould be ſo ſuddainly changed, as that the Deſtiny of one ſhould be not only different, but perhaps quite contrary to that of the other. If it be anſwered, that in reſpect of the great ſwiftneſs of the Heavens motion, the poſition of them muſt be very much changed in two or three moments, and conſequently the influence as much varied: which Nigidui was wont to explain by the turning round of a Potters wheel: then St. Auguſtine (Reply 5. de Civitat. Dei. cap. 3.) that this Fiction will be more fragite; then the earthen Veſſels made by the turnning of that Wheel, will ſerve our turn. As if Aſtrologers could ever obſerve all the differences of the poſitions of the Heavens; and ſo all the variety of impreſſions or effects hapning betwixt two moments, ſo neerly ſucceeding each other; when the Celeſtial motion, though extremly rapid in it ſelf, muſt yet be very ſlow, in reſpect of mans obſervation of it; nor doth it vary the poſition of the Heavens, but in ſome ſenſible ſpace of time, as performing one compleat round only in 24. hours, otherwiſe than a Potters Wheel, which is turned round in an imperceptible ſpace of time: ſo that there can be no proportion betwixt the arch of the Heavens, in which the poſitions of two immediately ſucceſſive moments differ, and the arch of a Wheel, in which two continent impulſes differ each from other, if either of the Arches be compared to a convenient Circle.

But waving theſe difficulties, I come to demand, How Aſtrologers can attain to any certainty not only of the almoſt inſenſible intervalls of time, but even of half an hour over or under the true moment of an Infants Nativity? For ſometimes they cannot bring their Conjectures neer the true time, by a whole day; ſome times by half a day, either the nightly half, or the dayly, either aforenoon, or afternoon; and ſometimes they pitch upon the moſt likely hour. I ſpeak of them who account by common Clocks; and to truſt to them for preciſeneſs, is moſt uncertain, as the Common Proverb teacheth us; ſince of twenty of them in one Town ſcarce two agree together, and not one uſually goes right. It would be inſufferably tedious to reckon up all the various cauſes of Error of our Clocks, and Watches; and as for Sun dyals and Hour-glaſſes, of either Sand or Water, they are diſliked by even Ptolomie himſelf, who concluded it impoſſible to attain the exactneſs of time otherwiſe than by the Aſtrolabe. Now for that, pray of a thouſand Nativities caſt by Aſtrologers, can you inſtance any one, at the very moment whereof He that took it, ſtood ready with an Aſtrolabe in his hand to compute the hour exactly? And if he did ſtand ready, what if the weather were then dark and cloudy, ſo that neither Sun, Moon, nor Stars were to be ſeen? What if the true motion of the Sun were not yet known, nor the true places of the Planets, as it is now manifeſt they were not known before this our Age? And yet there remains ſomwhat to be amended therein. What if the true Altitude of the Pole be not yet found out, as it is not, but in very few places? What if men are not certain of the Longitude of the Place, or difference of Meridians; as there is reaſon to doubt they are not? What if there be not ſufficient care had of the Refractions; and it is well known, that before Tycho no Man conſidered them? What if the Aſtrolabe be too ſmal, or not exactly framed, and Figured; or not made uſe of with care and preciſeneſs, than which nothing is more ordinary? What if there be an Error in any of thoſe many punctilio's requiſite to an exact Obſervation; as a thouſand to one but there will be ſome? What can be ſaid of the rudeneſs of the Old Chaldean Obſervations, upon which as upon the Principles and Fundamentals the whole Art is founded; for (as Sextus Empiricus, lib. adverſ. Aſtrologos, tells us When they were to obſerve the time of an Infants Nativity, one Chaldean ſate watching in the top of an hill, or other eminent place, not far from the groaning Chamber, and attended to the Stars; and another remained below with the Woman in travail to give the ſigne, by ringing a Kettle or Pan, at the inſtant of her delivery; which the other taking, obſerved the Signe of the Zodiack then Riſing above the Horizon; and accordingly they gave judgement of the Infants Fortune: and this if the birth happened in the Night; but if in the Day, then he that ſate upon the high place, obſerved only the motion of the Sun. Now I pray, what a groſs and imperfect way of taking the moment of the Nativity was this? For to omit other conſiderations, what if the Infant was born in a great City, or other place far from a Hill? What if the Air were Cloudy and Dark? What if no Star of thoſe in the Signifer, or ſpace of the Zodiack (as there are more Star-leſs, than Starry places therein) did ariſe at the time of the Signe given? What if the brightneſs of Morning, or Twilight obſcured the Stars? Beſides, it is well known, that They regarded not the degrees, or minutes of the Signes; but thought it ſufficient to mark the Signe it ſelf then Riſing. And can you then think their Obſervations to have been exact? Sure I am, they were ſo rude and uncertain, as that they never could by them attain to the prediction of any one Eclipſe of the Sun, ſo as to predetermine the time of it; as Diodorus (lib. 2.) reporteth. This conſidered, we may apply that of Manilius (lib. 3.) to them;

Nec me Vulgatae rationis preterit ordo,

Quae binas tribuit ſignis ſurgentibas horas,

For, theſe were the men, who thought that the right and Oblique Aſcendent Signes of the Zodiack did ariſe in equal portions of the Equinoctial; and ſo that it was lawfull to progreſs, or regreſs to the point riſing, from the hour of the Nativity given; and ſuppoſed place of the Sun, allowing to each ſigne two hours; though ſome will have more, ſome leſs. Theſe alſo were they, who of all the Aſpects admitted none to be effectual at a Nativity, but only the Diametral, Trine, and Quartile; and never ſo much as named the Sextile, or any of the Reſt; aſcribing moreover to the Diametral, or two oppoſite ſignes, this propriety, that all ſuch as were born in ſuch an Aſpect, ſhould have oppoſite Fates Decreed for them; as Geminus (Cap. 1.) remembreth. Now, Conſider with yourſelf, how ſolid and congruous principles, or fundamental rules theſe Chaldeans laid down, for ſucceeding Aſtrologers to build upon: and how certain an Art that muſt be, which hath no other foundation, no other ſupport, but thoſe.

To prevent theſe our Objections, They Anſwer; that when the Artiſt is not fully certain of the time of the Nativity to a moment, he may inveſtigate it either of theſe three wayes.

The Firſt they call Trutina Hermetis, the Scales of Hermes; becauſe ſuppoſed to have been derived from that thrice Great Man: which Ptolomie (in Centeloquio) affirmeth in theſe words; In quo ſigno luna fuerit tempore conceptus; ipſum, aut ejus oppoſitum fac Horoſcopum in Partu; therefore examining the time, in which the Infant ought, according to Nature, to remain in the womb; from the time of his Conception, they compute and conclude upon the moment, wherein he ought to have been born. But, I beſeech you, do they not in this ſeek an obſcure thing by a more obſcure? For, though they are wholly ignorant of the moment of the Conception, yet they inſtitute their divination of the moment of the Nativity from thence. But, they collect the one from the other; as if there were any more pleaſant begging of a Principle to be thought upon; or as if there could be a greater certainty of the Conſequent, than there is of the Antecedent? And they multiply their rules; but obſerve, that no man hath hitherto punctually defined, how much time ought to intercede betwixt the Conception, and Birth of a Child. Beſides, Ptolomie doth not ſay, that the degree, or minute, but the ſigne in which the moon is at the time of the Conception, ſhould be the Horoſcope of the Birth; that ſo the exquiſite preciſeneſs may be reduced to the latitude of two hours. And doth not this agree with the old method of the Chaldeans, newly mentioned? But, we may as eaſily refute, as ſmite at theſe incongruities; ſince manifeſt Experience is repugnant to that Rule of Ptolomie, or the Trutina of Hermes.

The Second, they call Animodar, or Almuſeli; which is Ptolomies owne. For, He injoyns his Diſciples, to look back upon the New, or full-Moon, immediately preceding the Nativity; and to obſerve what Planet obtaineth the ſupreme authority in that place, wherein the Conjunction, or Oppoſition hapned; then to note what degree of the ſigne ſuch a Planet was in, at the eſtimated time of the Birth; and erecting a Scheam at that time, to compare the number of that degree, with the number of the degree then Riſing and of the middle Heaven; and to which of the two it ſhall be neareſt, as to the number of degrees, and equal number is to be conſtituted in that Cardo. But it hath been by many demonſtrated, that Experience doth deſtroy this way alſo; and nothing is more manifeſt than that the whole Method is Arbitrary, and a meer Fiction, or Dream; and that the time eſtimated may be ſo varied, as that the Cardines may be wholly changed; and finally every man may know, that the Horoſcope is divers, in divers Climates, when yet according to the Placits of Ptolomie, the ſame ought to be taken, if two Infants be ſuppoſed born at the ſame time in divers Climates. We might add the uncertainty of that moment, when the New, or Full Moon hath happened; as may be inferred from what we have formerly ſaid.

The Laſt, they call Accidentia Nati, Accidents after the Nativity. This is the Neweſt of the Three, and ſeems grounded upon what Cardan (in 6. Aphoriſm. 158.) ſaith, Sapientis eſſe non ſolum ex Genitura eventum, ſed etiam ex eventu Genituram judicare. For, as from the Genital Scheam, by directions, by Tranſitions, by annual profections, they collect at what time, or times, any remarkable Accidents, befall a Man after his Nativity; ſo on the reverſe, do they pretend to collect the preciſe time of the Nativity, from the times of thoſe Accidents. But, this we ſhall by and by explode more opportunely. In the mean time, obſerve, that Aſtrologers cannot make uſe of this Method, untill a good while after the Nativity, when ſome eminent Accidents have befallen the perſon propoſed. Obſerve alſo the Error of the Conſequence, in that they ſuppoſe the matter in diſpute, viz. that from the Nativity we may collect the times of the chiefeſt Accidents to enſue in the whole life. I paſs over other Methods, as that of Meſſahala, and others long ſince exploded.

CHAP. XVI.

Their Method of inveſtigating the times of Perſonal Accidents: and the Fallacies thereof.

HAving fixed upon the Moment of Nativity, drawn the Scheam, and diſtributed the Planets into their ſeveral Quarters, together with the Part of Fortune, and ſomtimes alſo with one or two of the moſt eminent Fixt Stars; (Beſides the Head and Tail of the Dragon:) They teach us a Method of inveſtigating at what times all conſiderable Accidents are to befall the Perſon. And this Method is manifold, but chiefly Four-fold; Direction, Revolution, Profection Annual, and Tranſition.

The Firſt, viz. Direction is verſed betwixt the two points in the Zodiack, taken in the Nativity Scheam, of which one is called the Significator, the other the Promiſer; whether they be Planets, or the Rayes of Planets, or Aſpects, or Cuſp's of Houſes. For they will have, that the Significator, as if moveable, doth ſlowly progreſs to the Promiſer unmoved; (ſome term that the Promiſſor, which I here call the Significator; and others quite contrary: but that is not material:) ſo that when the Significator ſhall come and ſhake hands with the Promiſtor, then Oh then! ſhall be the performance of that Effect, which was ſo long before ſignified by the one, and promiſed by the other. But becauſe they are wont to number the Advance or Progreſs, not in the Zodiack, but in the Equator, to which thoſe places are referred by Circles of Declinations; hence is it, that to Direct, is nothing but to enquire the Arch of the Equator, which is interjacent betwixt the Significator and Promiſſor. And becauſe they will have the Progreſſion to amount to one Degree in a Year; five minutes in a Moneth; ten Seconds, in a Day, conſtantly: therefore that Arch doth eaſily point out, at what time, from the Nativity, the Effect ſought for, will happen. But ſeveral things are Directed, reſpective to the variety of Effects; as the Sun, for the ſtate of Life, and dignities; the Moon for the affections and paſſions of the Mind; the Horoſcope (or firſt Riſing point of the Firſt Houſe; which is alſo called the Horoſcope,) for health and peregrinations; the Middle Heaven, for Friends; the Part of Fortune, for encreaſe or decreaſe of Wealth; and for the duration, or period of Life, the ſpecial Director is the Prorogator, Dominus vitae, [〈 in non-Latin alphabet 〉]; the Emiſſor, [〈 in non-Latin alphabet 〉] (in Arabic, Hylech, and ſomtimes Alcochoden▪ And for this, they elect either that Planet, which hath more Dignities, and fewer Debilities, in the places called Hylegialia, i e. the Firſt Tenth, Eleventh, Seventh, or Ninth Houſes; and eſpecially the Sun, in a Diurnal Geniture; the Moon, in a Nocturnal: or if there be no Planets in thoſe places, then principally the Horoſcope it ſelf. But the Emiſſor is Directed [[〈 in non-Latin alphabet 〉]] to the Interfector, or Killer, as to the body of Saturn, or Mars, or to the Malefical beams of each, or to the diſpoſition of the Eighth Houſe, &c. For thoſe are the Deſtinies, from which they give judgement of the time of Death; allowing ſo many Years of Life, as they have numbred degrees of the Equator from the Emiſſor to the Interfector, and ſo many moneths as there are five minutes over and above, and ſo many dayes, as there tens of ſeconds, and ſo many hours, as there are twenty and five thirds, as may be collected from what we ſaid even now. I omit, that the Direction is either Direct, i. e. to the Conſequent Signes; as for the Emiſſor, the Horoſcope, the Middle Heaven; or Converſe, i e▪ to the Antecedent Signes, as for the Part of Fortune, or Planet Retrograde.

The Revolution, is nothing elſe, but a new erection or conſtitution of the Celeſtial Scheam to that moment, in which the Sun after the ſpace of one or more Years, is revolved to the ſame point of the Zodiack, in which it was at the moment of the Nativity. For they will have it, that from the compariſon of this Celeſtial Theme, or Poſition, with the root, or Natalitious Scheam of the Geniture, is ſignified what is to happen to the Perſon in that Year, which is begun. In particular, if the Horoſcope of the Revolution doth reſpect the Horoſcope of the Root, in a benigne aſpect; then health and ſtrength of body is ſignified, for that Year: if in a maligne, then ſickneſs. If the Planets, in the Revolution, be diſpoſed in a contrary manner, to what they were, in the Geniture; then ſome notable danger is portended; and the like. Among the reſt, this is worthy our remembrance; that in the Revolution, if the Moon come to that place where Saturn was in the Root; then the Perſon ſhall Marry an old Withered Crone, and (in all likely-hood,) deſpiſe and cuckold her, &c.

The Annuall Profection is only a certain equal progreſs, in which both the Cuſps of the Houſes, and of the Planets, and other places of the Geniture are conceived to go forward under the Zodiack, by the ſpace of 30 degrees every year; ſo that in the ſpace of 12 years complete, the whole Zodiack is run thorow, and the ſame Progreſs again begun. For they regard thoſe places, to which the progreſs is made, according to this Annual Profection, in the Theme of the Root; and according as they obſerve the Aſpects betwixt them, and the place of the Root to be good, or bad, they give judgement of Felicity, or Infelicity, to happen at that time. And they deſigne both the moneths and days; becauſe, the year of Profection being given, they eaſily compute the time, in which within the compaſs of that year, the Aſpects fall out. Moreover, they generally teach, what year ſhall be happy, what unhappy to the Native; as for example; the Fourth year of life muſt be unhappy, becauſe then the Horoſcope comes to the fourth Houſe, which reſpecteth the Horoſcope in a Quartile, and the midle Heaven in an oppoſite. And hence is it, that they diſpute mainly concerning Climacterical years, and ſhew which are Lords of the ſeventh years, called by the Grecians [〈 in non-Latin alphabet 〉], by the Arabians Alfridary: determining the dominion of the firſt ſeven years upon the Moon, the ſecond upon Mercury, the third upon Venus, and ſo conſequently, the Moon, beginning her ſoveraignty again at the eighth ſeptennarie, and that year being alwayes dangerous, in which the dominion of each Alfridarius, or Lord, is changed or devolved upon his immediate ſucceſſor. And this is all the great miſtery of Climacterical years, ſo much talked of, ſo much feared.

The Tranſition is when a Planet paſſeth by the places of the Geniture; ſo as the Moon (for example) ſometimes paſſeth by the ſame place, in which ſhe was at the time of the Nativity, ſometimes the place in which Saturn was ſomtimes that of the Horoſcope, ſomtimes the place which was Quartile to Mars, Trine to Jupiter, &c. For they will have, that ſome eminent Changes are made in theſe Tranſitions; and therefore they introduce them, that ſo they may the more preciſely define the times of Accidents, For thinking themſelves ſure only of the Year, or Moneth, wherein any Effect, good or bad, is promiſed, by the Direction; they conſider the dayes, in which the good or bad Tranſitions happen, and caſt the Events to come, upon the moſt potent of them.

And now you have heard all theſe big words, and brave ſuppoſitions; pray, what is your opinion of them? If you will give me leave to gueſs, I ſhould think you hold the whole Art to be a Myſterious Nothing, a Fiction more vain than vanity it ſelf.

For, as for their Direction; how could it be, that they ſhould inſtitute their numeration in the Equator, leave the Ecliptick, and the rounds of the Planets, in which they are moved? It is not, becauſe the Equator is the meaſure of Time, as one whole revolution thereof makes a Day? But that Direction, which they call Direct, is computed contrary to the motion of the Equator: and as for their aſſumption, that one degree is reſpondent to one Year, what grounds have they for it? From Nature they could not aſſume it; and the year is made by Nature: but their diſtinction of the Circle into 360. parts, rather than into more, or leſs; as alſo their ſubdiviſion of each ſingle degree, into 60. minutes, and of every ſingle minute, again into 60. ſeconds, is meerly Arbitrary, and a meer Artifice. But what proportion is there in this, that one degree ſhall ſerve for one Year; five minutes, for thirty daies; ten ſeconds, for one whole day? How can the ſingle Years, inſcribed upon the ſingle degrees, or the moneths upon ſo many minutes, or the dayes upon ſo many ſeconds, be correſpondent? To ſpeak only of the Degrees; truely if the term of mans life, at the longeſt, did extend to 360. Years: then perchance they might, with correſpondence to their ſuppoſition, determine how much ſhorter every man dying ſooner, doth come of that preciſe number of Years: but ſince the number of degrees is 360. and od, and yet each degree muſt anſwer to one whole Year of a mans life, which doth ſeldome amount to above Davids account, viz. threeſcore and ten; what becomes of the overplus of degrees? Can any who gives his imagination the liberty of the greateſt extravagancy in Bethlem, Phanſy a more incongruous thing than this? Again, how is it poſſible, that that place in which a Planet, or Aſpect was, at the time of the Nativity, ſhould ſo long retain an impreſſion then made? Why ſhould it not effuſe health, or harm, ſooner or later? Why ſhould not this impreſſion, which is only accidentary, be expunged by other, and perhaps different impreſſions, there ſucceeding ſo many other Aſpects, ſo many other tranſitions, almoſt every Day? And as for the Place it ſelf; what is it but a meer Dimenſion, ſomthing ſimply reſpective, and wholly incapable of Action? For whereas they refer the Energy to the Zodiack, or the places therein poſſeſſed by the Planets; it is manifeſt that though the Planets cover ſome places of the Zodiack from our ſight, and may therefore be ſaid to be in them: yet really the Planets are not in the Zodiack, nor can they impreſs upon it, in reſpect of the immenſe diſtance betwixt the Zodiack and them, any ſuch virtue, as ſhould be afterward retorted upon us; and if the Zodiack could reflect any ſuch virtue upon us, is there any reaſon why it ſhould not do it at all times, aſwell as ſome, except only while thoſe particular places of it are covered by the bodies of the Planets.

And as for their Revolution, the ſame may be ſaid of that, as of the Direction; the condition of the one being as bad, if not worſe than that of the other. For what community can there be betwixt that point of the Heavens which aroſe in the Nativity, and that which ariſeth in the time of the Revolution, ſo as to cauſe that the Fates of that Year ſhould depend upon the aſpect of one to the other? What an exquiſite ſenſe here is, that the Latter point, which was of no concernment at the time of the Nativity, ſhould at the inſtant of the Revolution become ſenſible thereof, and infuſe upon the Former, I know not what virtue, which ſhould afterwards affect an Infant born, and no longer remaining in the ſame place? I ſay, why ſhould it be ſenſible of that point, which is mane, or inanimate, and in which there were no remains of an impreſſion left? And the Theme is wont to be conſtituted only in the Revolutions of the Sun; but why not aſwell in all thoſe of the Moon, of Mercury, or of the other Planets? At leaſt, why not in the Revolutions of both the Fortunes, and Misfortunes, to which they aſcrible more power, than to the Sun it ſelf?

Likewiſe, for their Annual Profection; can there be any reaſon given, why Thirty degrees preciſely ſhould reſpond to each year? How can that conſiſt with the Direction, which (as we have ſeen) doth allow no more than one degree to one year? And why is there not here alſo a reduction of the Zodiack to the Equator? Is not the Queſtion here aſwell concerning the Time? I ſpeak nothing of the Senſe of the Heavens, which muſt of neceſſity be ſtupified at all other times, and be excited only every twelfth year, in the Natalitious places. I obſerve only, how pleaſant a thing their diſtribution of the Alfridarij, or Annual Lords, is, ſo that the Planets imitate great men, ambitious of the Magiſtracy, and muſt raiſe ſedition in Heaven, unleſs they be admitted to rule by turns. As if the Sun deſerved not, or were not able to hold the Scepter longer than Mars? As if after each ſeventh year, the Moon were to be brought down almoſt from Heaven, the Virtue of Mercury prevails; and then not only the Moon herſelf, but the Sun alſo, and the reſt of the Planets, doe homage at the throne of Mercury, and adore him as their Superior? Beſides, though this be now the Vulgar Policy of the Alfridarij; yet Ptolomie had another, Firmicus another, and others another kind of Politicall ſucceſſive Monarchy among the Planets. For Ptolomie (lib 4. cap. 9.) doth not conſigne ſeven years government to each Planet; but four years to the Moon; ten to Mercury; eight to Venus; fiveteen to Mars; twelve to Jupiter; and what remains of life, untill the hour of death, to Saturn. Firmicus conſignes the firſt ten years and nine moneths, to the Sun, in a diurnal nativity; and to the Moon, in a nocturnal; and other termes of ſoveraignty to the others, according to the order, in which they follow the Sun, or Moon, in the Zodiack. And now, I pray take notice, with what conſtancy theſe famous Artiſts deliver their very Fundamentals: nor can you demand, upon what grounds either of them builds his Theory; for in truth, their Anſwers would be moſt childiſh, moſt ridiculous.

Laſtly, for their Tranſitions; all I ſay of them, is only this, that each of the Planets ought to be moſt exact in their notice of all the places of the other Planets, when any one is born, that they may know them again, when they come to them, and diſtinguiſh the impreſſions left on them. For if a Planet ſhould perform its courſe with one and the ſame equal tenor, and not make interpunctions in its way, as it paſſeth along, and reflect upon thoſe marks or memorials: what reaſon can there be, why it ſhould as it paſſeth that way again, do ſuch a thing, and no other, at that point. But in caſe any thing were begun at the Nativity; why ſhould it continue ſo long, and not rather be nulled and obliterated in all that intermediate time; ſo many Planets paſſing by the ſame Places, and leaving various impreſſions behind them? But why do I trifle away my time upon theſe Abſurdities, theſe Extravagances, whoſe Inventors (doubtleſs) laughed at thoſe, that did not laugh at them?

CHAP. XVII.

Their Queſtions, impertinent; and Elections of Times for ſundry affairs, ridiculous.

HEre I ſhould proceed to the Examination of thoſe Queſtions, and Elections, which Aſtrologers profeſs they are able to judge of: but who doth not already laugh at their confident pretences, to determine and reſolve a vaſt multitude of Queſtions and very uncertain ones too, concerning even the leaſt thing in human affairs; and this from Principles ſo vain? For that we may touch only upon the matter of Marriage, becauſe Venus and the Moon (forſooth) are Feminine Planets; becauſe the Significator of the Seventh Houſe, and the Planet dwelling therein, are ſuppoſed to decree ſomwhat or other alwayes belonging to the familiarity of Women: from theſe, and from their various mixture of Aſpects, in thoſe or thoſe Signes, decads of degrees, &c. our Aſtrologers undertake to determine all Queries touching matrimony and ſingle life. As (for inſtance) whether the Native ſhall be Married or not? Whether he ſhall obtain his Miſtreſs with eaſe, or difficulty? In what year of his age he ſhall enter into Wedlock? Whether he ſhall have only one Wife, or more, and how many? Whether his wife ſhall be of the ſame Country or an Alian? VVhether ſhe ſhall be Fruitfull, or Barren? Fair, or Deformed? Chaſt, or Gameſome? Complaiſant, or Contentious? Prodigal, or Frugal? And a hundred other the like petite propoſitions. Hither may we refer that whole Book of Firmicus, wherein is Anſwered and explained, what kind of Geniture theirs ought to be, who are abandoned to Fortune, or carefully ſuckled and educated by their Mothers; who are born Twins, who Servants, who Lords, who well featured and ſhaped, who Monſters and unhanſome, who of dogged and churliſh diſpoſitions, who Homicides, who illiterate, who Lawyers, who Phyſicians, &c. with a thouſand other the like particulars, whoſe fundaments to commemorate, would be an endleſs trouble. I ſhall ſelect only this, If Venus (ſaith he) be found in the Houſe, or territories of Mars, and Mars in the Houſe or territories of Venus; and the Moon poſited in her Signes or Houſes, and in the Full, ſhall behold them in a Diametral aſpect: then the Natives, being Husbands, ſhall murder their Wives with their own hands. But why ſo? Is it not becauſe Venus deſigne's Marriage, Mars is the Killing Planet, and the Moon, which is taken for the Mother of the Family, is lookt upon Malignantly by Mars? O admirable Demonſtration!

Again, they determine their Elections, for the opportune enterpriſing and diſpatch of all buiſineſs. For abuſing that Experience, by which we are taught, that according to the Times or Phaſes of the Moon, there is a convenient time for the doing of ſome operations in Phyſick, Chirurgery, Navigation, Agriculture, Gardening, &c. They have heightned the matter, ſo as to ſubject all other affairs of life to certain opportunities dependent on ſuch or ſuch poſitions of the Heavens. For even concerning thoſe Arts, they affirm, that a Purge is not to be given to a patient, while the Moon is in Aries, Taurus, Capricorn; becauſe thoſe being Signes that Chew the Cud, the patient will nauſeate and Vomit up the Purge again. That a Ship is not to put to Sea when Mars is in the Middle Heaven; becauſe Mars being the Patron of Pyrates, he threatneth the taking and Robbing of the Ship by them. That a Tree is not to be Planted, unleſs ſome Fixt Signe, as Taurus, Leo, or Aquarius, be aſcending: leaſt it be ſoon pluckt up again, or deſtroyed. And as concerning other affairs; if you would have (ſay they) an Infant nurſed up tenderly and delicately, then put him to ſuck firſt, when ſome Human Signe aſcends; if you would have him love Fleſh well, and be ſtrong, then let Leo be aſcendent; if Fiſh, and fit to make a Cappuchine, or Carthuſian, then let Cancer, Piſces, or the tail of Capricorn be aſcendent; if Fruits, and Herbs, and ſo fit to make a Pythagorean, then let the head Capricorn, Aries, or Taurus, be aſcendent. When you would put your ſon to School; be ſure that Mercury behold the encreaſing Moon with a benigne aſpect, When you would make an addreſs to a Prince, be carefull that the Moon be conſociated with the Sun, or Lord of the Tenth Houſe, in a Sextile, or Trine aſpect. When you would go a Hunting chooſe a Moveable Signe for the Aſcendent, and let no Planet be Retrograde either in that Signe, or in any other Angle. When you put on new Cloaths, let a Moveable Signe aſcend, and let not the Moon be in a Fixt; leaſt your Cloaths laſt longer than ſtands with the growth of your body, or the dignity of your ſtate. With a thouſand the like trivial Niceties, which I am aſhamed to repeat. But I cannot conceal, with what prodigious Vanity they preſcribe the opportunity of laying the foundations of Cities, For, from the moment, wherein the Firſt ſtone is layd, they fore-tell the Fates not only of the City it ſelf, but alſo of the Inhabitants; as that Tarrulius Firmanus, who (as Cicero relates, in 2. de Divination.) derived the Birth day of Rome from thoſe Palilia (Shepheards Feaſt inſtituted in honour of the Goddeſs Palis, ſuppoſed to preſerve their Flocks from Wolves) in which the foundation of it was firſt layd by Romulus: and ſaid that the City was born, when the Moon was in Taurus, and he doubted not to predict the Fate thereof. Solinus (cap. 2.) addeth the reſt of the face of Heaven, or diſpoſition of the Planets; though how skilfully, you may gueſs from hence, that he placeth the Sun in Taurus, and Mercury in Scorpio, when the Sun and Mercury can never be a whole Signe diſtant each from other. But O fooliſh Thou. if thou demand what point of the Heavens aſcending thou mayſt make the Horoſcope! For what moment can you ſuppoſe to be the Firſt of a growing City? That wherein the Timber is felld, and the Stones taken out of the Quarrie? That wherein the trench for the Walls is firſt deſcribed with a line? That wherein the ground is firſt broken up? Or that, in which the firſt Stone is laid? Beſides how comes it, that the Deſtinies of the Nation, or Colony ſhould be ſo connected to theſe things and actions, as that the Aſtrologer ſhould be able to fore-know them. I ſay nothing of that Election of times, which they preſcribe to be obſerved in the making of Seals, Images, Figures, Gamatives, and the like repreſentations, which they call Taliſmans: becauſe it is obvious, that no diſtracted Phanſy could ever have imagined any thing more vain, more fooliſh; and it is irkſome to me to inſiſt long upon ſuch Chimera's, which only to know, is to refute.

CHAP. XVIII.

Their Plea of Antiquity, Authority, Reaſon, and Experience, or Obſervation.

HAving now examined moſt of Aſtrologers Fundamentals in particular; let us hear their Plea for their Art in General.

In the Firſt place, They Urge the Antiquity of it, and deduce it from very Ancient Authors. They cite in their defence the old Babylonians and Chaldeans, among whom Beroſus was one, to whom the Athenians, in reſpect of his many predictions, erected a Statue with a Golden Tongue, in their publick Schools, as Pliny (lib. 7. cap. 37.) relateth: as alſo the Ethiopians, and Egyptians, among whom were Petoſyris, Necepſos, Hermes, and that great man Ptolomie, who after his prodigious labours in the inſtauration of Aſtronomy, cultivated Aſtrology alſo, in a particular Book, which they call his Quadripartite Work.

In the Second, they alleadge Reaſon; and particularly that that admirable magnitude, multitude, pulchritude, and variety of Heavenly bodies cannot ſerve to no other end or purpoſe at all, but to be gazed upon. That the Connexion of the inferior World to the ſuperior, ſo as that it deriveth its virtues and force of activity from thence, is ſenſibly manifeſt. That the Efficacy of the Sun and Moon upon all ſublunaries, is generally confeſſed: and that other Stars both Erratique and Fixt ought likewiſe to be allowed to have their peculiar Faculties, ſuch as cauſe more admirable Effects, than can be referred to them meerly as Luminaries. That from the various poſitions of the Moon with the Sun, the temper and conſtitution of ſublunary things is dayly changed; and therefore, from the various configurations of the other Planets and Stars, there muſt ariſe a great variety of vitues and effects, which being acknowledged by Shepheards, Plowmen, and Marriners, cannot but be better known to Aſtrologers, who ſearch more profoundly into their natures. That the Heavens, as all men allow, are the Cauſe of Heats, Colds, and all Changes happening in the Air; and therefore, they muſt cauſe likewiſe Barrenneſs, Fruitfullneſs, diſeaſes and all affections not only of mens bodies, but alſo of their Minds, which follow the temper of their bodies; and ſo be the Cauſers of their Loves. Marriages and Children; of their Animoſities Quarrels, Wars, Slaughters, &c. Again, that the wonderfull variety of ingenies, Studies, Habits, manners, among ſeveral nations, and ſeveral perſons of the ſame nation; can have no other origine, or diſpoſition, but what proceeds from a ſuperior Cauſe, i. e. the Heavenly influences. Laſtly that the Fates of men, being ſo diverſe, ſo unexpected, and many Times ſo undeſerved; cannot be referred to any but a Celeſtial Cauſe; as Firmicus confirmeth by a long ſeries of Examples, and Manilius ſings in theſe and other verſes,

Fata quoque, & vitas hominum ſuſpendit ab Aſtris,

Quae Summas operum parteis, quae lucis honorem,

Quae famam aſſererent, &c.

In the Third, they take ſanctuary in Obſervation and Experience. For, (ſay they) though we be ignorant of, and cannot inveſtigate the true cauſe of ſome Effects; yet we are not therefore to conclude, that either thoſe Effects doe not happen, or that from the exact obſervation of many of them an Art may not be framed. Otherwiſe, it might be ſaid, that the Loadſtone hath not that Virtue of attracting iron, and directing to the Poles, which our ſences aſſure us it hath; or that the Art of Navigation cannot conſiſt of the obſervation of magneticall effects: becauſe no man can give a good cauſe or reaſon for the demonſtration of thoſe admirable Proprieties of the Loadſtone. By equal reaſon, though we cannot demonſtrate, why ſuch or ſuch effects ſhould enſue upon ſuch or ſuch poſitions of the Heavens, which we are able to predict; yet it is ſufficient, that many the like obſervations have been made of the like effects following upon the like poſitions, ſo that an Art may be thereupon erected, according to which it may be predicted, that when ſuch poſitions happen again, the like effects will follow upon them. They proved, and affirme, that this Art is confirmed by ſo many and certain Experiments, as that it can be no longer indubitated. And here might be cited many Famous Predictions made by Chaldeans to Alexander, Antigonus, and other Ancients; but that thoſe which were delivered concerning Auguſtus, and other Roman Emperours, ſound more loud in the mouth of Fame.

For of Auguſtus it is reported by Suetonius, that P. Nigidius, having found the hour of his Nativity, affirmed that he was born to be Lord of the whole Earth: and that Theogenes, enquiring into the Poſition of the Heavens at his Birth, leaped for joy, and adored him, as one that ſhould be a mighty Prince.

Of [•…]rius it is well known, that Scribonius Promiſed glorious things, while he was yet in his Cradle, and that the time would come when he ſhould obtain the Soveraignty of the World.

Of Caligula, that Sulla the Mathematician, being demanded what his fortune ſhould be, according to his Geniture, anſwered him, that his death was neer at hand, and inevitable

Of Nero, it was foretold that he ſhould be firſt Emperour, and then a Matricide. But above all, the ſtory of Domitian, is moſt memorable. For ſaith Suctonius, he was never ſo much moved with any accident, as with the anſwer and misfortune of Aſcletarion the Mathematician. For being brought before Domitian, and confidently avowing the Predictions, that he disfuſed, as deduced from the miſteries of his Art; Domitian asked him, what ſhould be his own end? To which he returned, that he was certain he ſhould be ere long torn in pieces by Doggs. Domitian, to refute this prediction, commanded him to be inſtantly ſlain, and buried: whereupon he was accordingly killed upon the place, and caried to be burned. But, as the fire was kindling, under, the Rogues, there ſuddainly fell ſo Prodigious a ſhower of raine, as extinguiſhed the fire, and drove away all that aſſiſted at the funeral: and inſtantly there came thither a multitude of Doggs, and plucked downe the dead Body from the pile of wood, tore it in pieces.

To recite more examples in Antient times, is ſuperfluous; for even in our dayes, every man heares of ſome eminent Adventure or other, that fell out, according as it was predicted by Aſtrologers. But we cannot omitt what they have obſerved to befall ſome notable oppoſers and contemners of their Art. For, of Plotinus, it is recorded by Firmicus (lib 1. cap. 3.) that he, who laughed at the rules and predictions of Aſtrologers, periſhed by a moſt lamentable death: adding theſe words; And ſo he felt the power of Fate, and ſuffered that end, which the fiery judgements of the ſtars had decreed for him: and being deſtroyed by the bitterneſs, of that ſickneſs, he taught all men, by his own ſad example, not by liberty of ſpeech, that the force and power of the fates can by no meanes be contemned. And Gauricus ſpeaking of Joh. Picus Mirandula, who in twelve Books invaded and derided Aſtrologers; ſayth, that he died immaturely in the 32. year of his age, from the Direction of his Horoſcope to the body of Mars, as had been preciſely fore-told him by ſome very learned Aſtrologers: adding withall, that he wrote againſt Aſtrology, in a paſſion of anger, becauſe three Genethliacks had predicted, that he ſhould die before the ſix and thirtieth year of his life. And this is the ſum of their main Plea.

CHAP. XIX.

Their Pretence of Antiquity and Ancient Authors, confuted.

NOw, as for the great Antiquity they boaſt of; we down-right deny it, both in reſpect of what we have already ſaid, touching the Antiquity of Celeſtial Obſervations; and of the memorials of Simplicius, who writes that Calliſthenes, enquiring of the Chaldeans concerning the Antiquity of their Nation they could not produce any records of more than a thouſand nine hundred and three years, from then original, down to the taking of Babylon by Alexander the Great; as alſo the teſtimony Phavorinus (in Agellius, lib. 14. cap. 1.) Diſciplinam iſtam Chaldaeorunt tan[•]ae vetuſtatis non eſſe, quantae videri volunt; neque eos Principes ejus. Auctoreſque eſſe quos ipſi ferunt. But ſhould we grant Aſtrology to be as Ancient as they would have it; it could not be denied, that among poor Mortals no Evil hath been more ancient, than Vanity, Fooliſhneſs Credulity. In all Ages from the beginning of the World, men have been greedy of knowing things to come; in all Ages there have been Impoſtors, who complying with that humor of Curioſity, have pretended to the knowledge of Future ſucceſſes, that ſo they might acquire the reputation of ſingular wiſedom, and procure gain to themſelves by the Credulity of others. And this even Ptolomie himſelf (lib. 1. cap. 2.) inſinuateth; and Phavorinus openly contends, that Aſtrology was invented upon no other occaſion, or grounds. His Words are to this purpoſe. That a ſordid and beggerly ſort of fellows, ſeeking to relieve their wants by lies, and cuning impoſtures, invented thoſe Cheats and ſpecious knacks of Aſtrology; and that the ſame perſons. Obſerving that ſome ſublunary bodies were moved by the influx of ſome Celeſtiaiones, as the Sea, which attends the Moon in her encreaſe and decreaſe of light, and hath its loweſt ebs, when the Moon is leaſt illuminate; took advantage from thence to perſwade men, that all occurences here below, from the leaſt to the moſt conſiderable, were ordained and governed by the Stars. And what wonder, if thoſe who firſt propoſed to enrich themſelves by Divination, fathered their Art upon the Heavens; conſidering that no Cloak could better diſguiſe their fallacy, than that ſplendid one eſpecially among people ignorant of Celeſtial matters; as may be inferred from what we toucht upon afore? I will not here repeat thoſe ſundry Arguments, I have formerly alleaged, to evince that the Aſtral obſervations made by the Chaldeans could not be exact; and that the whole Hodg-podge of their Placits and Rules and Aphoriſmes were moſt unjuſtly referred to the Stars, when indeed they properly belong to Brain-ſick Coxcombs. Only I obſerve this, that from the Time Aſtrology came to be known among the Grecians, though it found many Admirers among the Common People (who were then, as now, hott in the purſuit of Novelties, and ſpecious vanities) yet among Judicious Men and Philoſophers it mett with nothing but Contempt and Deriſion? Unleſs you pleaſe to except the Stoſcks who held even Dreams to be true. And that they may no longer glory in that common objection that Aſtrology was never derided but by unskilfull and illiterate perſons; I ſhall alleadge this text of Cicero (2. de. Divinatione) Eudoxus, an Auditor of Plato, and according to the judgement of the moſt learned men, the Prince of Aſtronomers, hath left his opinion in writing, That no credit is to be given to Chaldeans in their predictions of mens fortunes from the time of their Nativity. Panaetius nameth alſo Archelaus, and Caſſander, the moſt eminent Aſtrologers of his age, who though they excelled in all other parts of the Celeſtial Science, yet never deſcended ſo much below the dignity either of their Art, or their judgement, as to uſe the Genethliacal part of it. And Scylax Haticarnaſſeus a familiar friend to Panetius, excellent in Aſtrology, and a moſt prudent Governour of his City, repudiated this whole Chaldaical Knack of predicting mens Future Fates. And thus Cicero; who you ſee, citeth no man unskilfull in Aſtrology. Nor indeed can any men ſo well reject this Art, as the moſt knowing in Celeſtial matters: becauſe what others admire as great, and ſacred myſteries, theſe diſcover to be only Childiſh deluſions, and abſurd Fictions. And therefore it is no wonder, if every genuine ſon of Urania, who ſpeculates the Heavens themſelves, and doth not acquieſſe in the Ephemerides of Aſtrologers, cannot but look upon this Genethliacal Art, as Vain and contemptible.

But what ſhall we ſay to their allegation of the Authority of that great Man Ptolomie? Why truly this; that no man can be ignorant, that that Opus Quadripartitum, of which they ſo much boaſt, is ſubdilitious; as long after his death fathered upon him, in reſpect of his admirable skill in Aſtronomy. For every judicious man that reads both works, may ſoon perceive another Genius in the Opus Quadripartitum, than what is in his Almageſt, or Great Compoſition. For ſince in his Preface to his Almageſt, he profeſſeth, that he undertook the explication of the Mathematiques, becauſe in them there is contained certain and undoubted ſcience; and neglected both Theological, and Philoſophical Speculations, becauſe both of them are rather Conjectural, than Demonſtrative; the Former in reſpect of the incomprehenſible nature of Divine things, the Latter, in reſpect of the inſtability of the ſubject, and variety of Mens opinions concerning it: having made this profeſſion, I ſay, is it probable that He ſhould afterward ſo much diſhonour himſelf, as to imbrace, aſſert, and patronize an Art, which is far more uncertain and conjectural, than either Theology, or Phyloſophy can be thought to be? In the Quadripartite work there is indeed a notable Proemical diſcourſe; but ſuch as dwindles away into nothing in the end, like that picture of a Mans Head ſet on a Horſes neck, or a Woman with a fair face, and Fiſhes tail. Again, ſuppoſing Ptolomie to have been the true Author of that Quadripartite work, containing the Inſtitutions, or rather the whole of Aſtrology; nay more, that he wrote it ſeriouſly, and upon good conſiderations, and not only to exerciſe his witt, in reducing to order and method the ſcattered notions and Placits of others; which certainly is as much as our Aſtrologers can deſire us to grant: yet nevertheleſs, it doth not follow that the Authority of any one ſingle perſon is ſufficient to juſtify an Unreaſonable Art. I ſay, an Unreaſonable Art; becauſe either there is no Reaſon at all given of any of its Aphoriſmes and Poſitions; or if there be (as ſomtimes there is) it is ſuch as cannot deſerve to be called reaſon; ſuch as that (for inſtance) which the Author of that work gives (lib. 1. cap. 13.) for the diſtinction of the Signes into Maſculine and Feminine. Further, if he had profeſſed that he had proved and allowed of all that he there delivers; then perhaps the gravity of ſo great a man might have inclined us to yeeld our aſſent the more readily: but the truth is, he only congeſted together what he had received, partly in writing, partly by tradition, from the Ancient Chaldeans, and Egyptians; admitting many things, and rejecting as many (as touching the matter of the Celeſtial Fines, or Bounds, lib 1. cap. 21.) which he doth nor fortify with either reaſon or experience. This conſidered, it is no wonder, if the Aſtrologers ſucceeding him, did not approve his Doctrine in all things: becauſe where his poſitions wanted reaſon to ſupport them, every man thought himſelf to have as much right to reject, or introduce whatſoever pleaſed him, as he had; which was the cauſe of ſo many and ſo great innovations in the Art. And therefore the witty Cardan, that he might vindicate the Aſtrology of Ptolomie, condemns (they are his own words) that innumerable multitude of Knaves, who corrupted and defiled the Art; ſo as that not ſo much as any tract or ſigne of it remained undefaced. For ſo many Albumazars, Abenragels, Altabitzij, Abubaters, Zaheles, Meſſahalacuſſes, Bethenes, Firmicuſes, Bonatuſes, Boni Genij, have ſince ſophiſticated the Ancient Theory, that what can remain entire after ſo many Impoſtors, ſo many Trifles? I ſay Cardan the Witty; for I cannot ſay the Judicious, as to his ſuppoſition of the Arts being pure and reaſonable in the dayes of Ptolomie: as if the Aſtrology of Ptolomie had not bin taken out of other former Authors of the ſame rank: as if Cardan himſelf, who foiſted in ſo many things of his own head, did not deſerve the ſame Character, he gives of the other Innovators: as if we might not, to his liſt of Knaves and Impoſtors, add alſo ſo many Cardans, Schoneruſes, Gauricuſes, Junctinuſes, Leovitiuſes, Ranzoviuſes, Pezcliuſes, Origanuſes, and others of the ſame Tribe: as if that Artiſt, who calls his fellow profeſſors, Impoſtors were not an Impoſtor himſelf: as if all of them put together were not Impoſtors; or that I may ſweeten the matter, all of them did not write Impoſtures. For thus I think fitt to ſweeten the phraſe for their ſakes, who were of too candid minds, to write with purpoſe to delude others; though of ſo ſimple and good minds, as not to ſuſpect that others wrote on purpoſe to delude them.

CHAP. XX.

Their pretence to Reaſon, excluded.

HOw little of Reaſon can be urged in defence of Aſtrology, may well appear from thoſe many and conſiderable reaſons, that I have brought againſt it, ſeveral of the precedent diſcourſes. And therefore I conceive my ſelf obliged, in a voydance of tedious repetitions, in this place to examine only that Conſequence, or Clue, but which They boaſt themſelves able to preſage the particular Events of things. For if all their Aſſumptions, were granted as fully and amply as they can deſire; yet it would be worthily queſtionable by what right of Conſequence they come to inferr what they ſo confidently conclude upon?

For Firſt, thoſe many great and lumiuous bodies in the Firmament, or Etherial ſpaces, are not uſeleſs and idle; foraſmuch as they afford us their light, comfort and cheriſh us by their warmth, and may ſerve among themſelves to that further end, which the infinite wiſedom intended at their Creation: but becauſe they have ſome Activity, is there a neceſſity that activity muſt be ſuch as Aſtrologers preſume, and their Effects ſuch, as They pretend to fore-know and fore-tell? Whatſoever the Action of the Stars be, it muſt be, as we ſaid afore, only General; nor can any ſingular Effect be produced thereby, unleſs as it concurreth with the action of ſome ſingular Cauſe. And therefore, that it may be known, what any ſingular Effect will be; it is to no purpoſe to know what that General action of the Stars is, unleſs that ſingular action, and particular diſpoſition, which determineth the Effect to be ſo, or ſo, or cauſeth it to obtain ſuch a condition of ſingularity, be equally known. Wherefore it is not to be inquired of the Stars, why an Infant is born ſtrong, or weak, of a ſweet and mild diſpoſition, or of a cholerick and harſh; but collected from the Complexion of his Parents, from the good or evil condition of their ſeed, from their diet, courſe of life, and the like. Nor are we to ſay, that ſuch an Infant was born infected with a foul and contagious diſeaſe, becauſe the Sixth Houſe was his Horoſcope; but becauſe his Mothers Lower Houſe was impure and infectious. Nor that ſuch a man was killed by a Canon ſhot, becauſe his Horoſcope was direct to a Quartile of Saturn; but becauſe the Gunner had levelled and diſcharged his pieece directly againſt him. Nor when a man is ſlain with a Sword, is Mars, or any ſecret Malignity of the Stars ruling at his Nativity, to be accuſed of his death; but the Thief, Souldier, or other perſon, who is the true [[〈 in non-Latin alphabet 〉]] Homicide: and ſo of other Accidents.

Secondly, we deny not but there is a certain Connexion of this our inferior World with the ſuperior; and that ſome evolument doth rebound to us from thence: but it doth not follow, that therefore the inferior World hath all its Effects from the ſuperior; that it hath no virtues, no power of acting of its own; that here below is no Primary, true and genuine Agent, but all Inſtrumentary; that whatſoever is done by ſublunary Actives and Paſſives, is the ſole and immediate effect of the Heavens, as a Cauſe that doth command, execute, and reſtrain all other Cauſes only to ſuch or ſuch an efficacy inevitable.

Thirdly, we deny not, but the Sun and Moon have ſtrong operations, and do many things by the virtue of their Rayes: but it doth not follow, that therefore the Planets and Fixt Stars muſt be their Competitors at leaſt, if not their ſuperiors, in the honour of this energy. How can it be proved that as the Heat of the year is to be referred to the Sun, the Fulneſs of Shel-fiſh to the moon; ſo ſome ſpecial effect ought to be referred to Jupiter, or rather to him, than to Mars, or Venus, yea than to the Sun, or Moon? Obſervation teacheth, that when the Moon is in Conjunction with the Sun, the marrow in the bones of Animals is diminiſhed: but, doth Obſervation teach, that any ſuch effect follows when Mars, Venus, or other Planet is in Conjunction with the Sun, or Moon, or other Planet?

Fourthly, Aſtrologers boaſt, that they have more Knowledge of Celeſtial Operations, than Plow-men, ſhepheards, Mariners, or the like Illiterate Perſons can have: when yet it is well known they do not obſerve the Stars motions, as thoſe Plain and honeſt men doe, in the open Air, but being ſhutt up in their cloſets, make their Calculations out of Ephemerides, or Almanacks, by the light of a ſmall Candle, and unleſs it be the Sun and Moon, know neither Planet nor Fixt Stars in the whole Heavens. But, when they turn over their Ephemerides, can they have a more exact knowledge of Celeſtial matters, than thoſe who look only upon the Stars and Planets themſelves? If ſo, how have they remarked what Saturn doth, when Progreſſing beyond the Sun he is covered by the body thereof? How his beams have paſſed through the whole great body of the Sun, that ſo they might arive in full virtue at the Earth, and affect the body of an infant entering into the world? By what note of diſtinction have they known that Saturns and no other Cauſe, introduced ſuch or ſuch an impreſſion.

Again, it is confeſſed, that Heat doth ariſe from the Celeſtial rayes of light; but it is no good conſequence, that therefore there is no Heat in the Earth, but that which comes from thoſe rayes. Cold alſo ariſeth from the abſence of the Sun; but it followes not that therefore there is no cauſe of Cold inherent in the Earth, which may diffuſe it ſelfe through the Air, and overpower the weaker heat of the Sun.

Barrenneſs alſo, and Epidemical Diſeaſes arem any times induced by two much Cold, or Heat, or other affections of the Air; but the Cauſe of thoſe Affections ariſe from the very Earth; and if they were not known, nor the ſeaſons of the year when they uſually take their turns of Predominion in the Air, could we divine, by any Celeſtial inſpection, or how, or when they would miſ-affect us. The Affections of the Air, we confeſs, work ſomthing not only upon the temper of the body, but alſo upon the mind it ſelfe, by the interceſſion of the temperament: but the main buiſineſs is to be able to foreknow, when the Air will be ſo or ſo qualified; of what particular temper a man muſt be, in order to his being moved and altered by ſuch an affection; upon what occaſion he ſhall be at that time in ſuch or ſuch a place, where the Air is ſo miſ-affected; neither of which, I am ſure, can be learned from the Rules of Aſtrology.

Furthermore, we deny not but a man may be, according to his individual temperament, more diſpoſed to Love, marriage, and procreation of Children than to Continence, Single life, or barrenneſs. but the Difficulty is, how to fore-tell what his individual temperament will be, and what occaſions he ſhall meet with to induce him to love this or that Woman, rather than any other, in this or that year of his life, rather than ſooner or later; and what inducements that Woman ſhall meet with either to accept, or refuſe him for her Husband; and whether they ſhall have iſſue, or not, &c, Likewiſe, a mans complexion may be ſuch, as to diſpoſe him to Anger, Quarrels, and a Soldiers life: but who can fore tell what occaſions of Anger, Quarreling, or Fighting he ſhall meet with, at ſuch or ſuch times of his life; whether he ſhall hearken to the dictates of his own, or friends prudence, and decline the danger, or not; whether he ſhall be victor, or not; whether ſickneſs, impriſonment, or other accidents ſhall hinder him from going to the Wars, or not; whether his wounds ſhall be in ſuch a place, or mortal or not?

Laſtly, we deny not, but the Studies, Succeſſes, Fates of Men, are Various; but the Riddle is, how we ſhould know that God hath ſuſpended their Studies, Succeſſes, and Fates upon the Stars, and not rather upon other Cauſes, which for the moſt part are eaſily known, and as eaſily pointed out: though we never know them till after the Events, and ſo, in reſpect of our ignorance, may be ſaid to work by chance or accident. But in the Heavens we can find no ſuch probable Cauſes for ſuch Events; and indeed it ſeems meer fooliſhneſs, and unjuſtifiable raſhneſs, to ſuppoſe theſe petty affairs to be ſo important and conſiderable, as that God ſhould impoſe the care of them upon the Stars, or that their Succeſſes ſhould depend upon none but ſuch great and noble Cauſes. Phavorinus (apud Gellium) judgeth it to be meer madneſs for us to imagine, that becauſe the Tides of the Sea agree with the courſe of the Moon, therefore the trivial contention of a Man with his Neighbour, about ſome ſmal Water-courſs, or ſome Bank lying in common betwixt them, ſhould be judged for or againſt him, according to the ſtate of the Moon when his ſuit was commenced; as if that matter were predeter mined in Heaven, and of abſolute neceſſity ſo or ſo to ſucceed. And thus we ſee, how little reaſon They have to pretend Reaſon for their defence.

CHAP. XXI.

Their Pretence to Experience, Vnjuſt.

WE are now at length come to their Laſt and ſtrongeſt Hold, Obſervation, or Experience, which they ſo frequently boaſt of, and againſt which, far be it from me to make any oppoſition, if there be the leaſt of truth in what they alleadge: ſince againſt genuine and certain Experience no Reaſon can prevail. But it was well ſaid of that brave Prince of Phyſicians, Hippocrates (1. Aphoriſm.) that Experience is Fallacious; ſince ſo many things inter vene, that may occaſion miſtake, and make men run into a Paralogiſme, or accepting that for a Cauſe, which really is none: and ſince thoſe Experiments are very rare, which convince ſuch an effect to ariſe from ſuch a particular Cauſe, and no other. And therefore no man hath ever denied, but Experience is to be weighed in the ballance of Reaſon, leaſt there ſhould be ſome fallacy concealed, that might prejudice our aſſent, and ſo, that ſtrict examination ought to be made of all particulars and circumſtances: ſince nothing is more common in matters of Experiment, than for unskilfull to be deceived themſelves, and for diſhoneſt men to deceive others: nor are we without great circumſpection to yeeld our aſſent to all experiments, eſpeciall ſuch as we rather hear of from others, than ſee with our own eys.

And as for the matter in hand, how many things are there that oblige us to queſtion the truth of thoſe Experiments, which Aſtrologers obtrude upon the World, as teſtimonies of the Certainty of their Art?

In the Firſt place, we have already ſeen, that the Chaldeans performed nothing in this kind; nor Hipparchus from either them or the Egyptians; nor Ptolomie from all of them, as to the point of obſervations relating to the true motions or true places of the Five Planets, Saturn, Jupiter, Mars, Venus, Mercury. Wherefore the Chaldeans were very far from eithet eſtabliſhing the Fundamental ſtatutes of the Art by their own Obſervations, or proving that they made thoſe ſtatutes upon any conſiderable grounds at all.

Again, whereas each ſingle precept, or Rule ought to have been conſtituted upon many experiments had of the certain variety thereof: we have plainly ſeen, that it was not poſſible for them ever to make the ſame experiment ſo much as only twice; becauſe the ſame poſition of the Heavens cannot return again, not only after many hundreds, but alſo many millions of years.

Further, the Ancients were ignorant of all thoſe notable diſcoveries, that have been lately made aſwell of the Fixt, as Erratique Stars; which would have required them to alter their Aſtrological decrees; and chiefly thoſe, which concern the ſpots in the Sun, which being frequently both more in number, and greater in bulk than Mercury, or Venus ever appeared: ought to be preſumed to have ſtronger operations upon the Earth, than either of them, being interpoſed betwixt the Sun and us, or (as they phraſe it) in the Heart of the Sun.

Beſides, ſhould it be granted, that the decrees of the Chaldeans were grounded upon, and confirmed by Obſervations; and that the diſcoveries lately made to us by the Teleſcope and otherwayes, were not neceſſary to be known to them, as to the certainty of their Rules: yet we have made it manifeſt, that the moſt they could do, was to make decrees and Obſervations uſefull for themſelves, or their own Country; but not for their Antaeci, or Antipodes, to whom their Obſervations and Decrees are not only incompetent, but perfectly contrary; nor for thoſe who live under the Equator, who ought to have decrees compoſed of the two contraries reconciled in a mean; nor for thoſe, who live in a greater or leſſer receſs from the Equator, for whom the ſame rules ought to be varied by degrees, untill at length they become quite contrary to what they were at firſt, or to be totally nulled: ſo that it is well worthy our wonder, that our Aſtrologers are ſo inconſiderate, as to give their judgements from the rules of the Chaldeans, who lived in a Climate ſo vaſtly diſtant from ours; and to conceive, that we ſhould have the ſame Obſervations here, that they had there.

To theſe exceptions you may pleaſe to add the Variety of the Soyls, or Countries, in which men are born, and educated. For ſince men are otherwiſe affected in Mediterranean; or inland Countries, than in Maritime, or places bordering upon the Sea; ſince in ſome Maritime places, men live generally longer and healthier, than in others, according to the wholſome, or unwholſome Genius of the Soyle: what reaſon is there, why the Obſervations of one place ſhould ſerve for a rule, whereby to give judgement of the diſpoſition and influence of another? Becauſe with us Men very rarely live to an hundred Years; is it reaſonable thereupon to predict, that among the Tovopinambaltij (who commonly attain to twice that Age) no Man ſhall exceed an hundred? And when (as Hiſtorians tell us, in their Indian relations) the Women of that Country uſually bear Children after the ninetieth year of their Lives; ſhall we give the ſame judgement of our Country Women, who ceaſe to bear Children before they are fifty? Suppoſing the Nativity of an European to be the ſame in all points with that of a Braſilian; muſt their Conſtitutions, Lives, Fortunes, Deaths be therefore the ſame?

Add alſo the Variety of Education and Manners. Here we might reap a plentifull harveſt of matter from Bardeſanes, in Euſebius (6. Prepar. 47.) from Caeſarius, and others; but to omitt the reſt, it is well known, that all thoſe many Rules delivered by Aſtrologers concerning the ſignification of Riches, and of Marriages, are of no uſe among thoſe Nations, who hold all things in Common, who neither value, nor collect wealth, and who know no ſuch thing as Adultery, Inceſt, Rape, or Polygamy, but have all Women in Common. And this Ptolomy was ſenſible of; when he gives a caution to his Diſciples, not to predict the Marriage of ones own Siſter, in Italy; but in Egypt, where ſuch Marriages were Lawfull: nor to fore-tell to an Egyptian, that he ſhould lie with his own Mother; but to a Perſian, becauſe ſuch prodigious Copulations were tollerated among the Perſians, but deteſted by the Egyptians. So that (as He addeth) there ought a conſideration to be had chiefly of the Laws, Cuſtomes, and Manners of ſeveral Nations and Countries. And this Caution, indeed is good; but yet of no advantage towards the reputation of the Art: foraſmuch as it plainly importeth, that the ſame, and its principal Obſervations ought to be proper to each particular Nation: now ſeveral Nations being moſt inconſtant to their Laws, Cuſtomes, and Manners; the Obſervations drawn from them cannot chooſe but reader the Art moſt uncertain, moſt fallacious.

To theſe Varieties let us ſubjoyn alſo, thoſe of different Seaſons of the Year, Hot or Cold, Drie or Wet; of a ſound, or ſickly Conſtitution, upon occaſion whereof Aſtrologers would have been far from predicting, that Old Parr, the long lived Welſh-man, ſhould after the hundreth and fiftieth year of his age, be brought from an obſcure hungry Village, on the North ſide of a barren Mountain in Wales, into the Court of the King, and there deſtroyed with delicacy) of a high or mean Fortune; of an illuſtrious, or obſcure Family; of ſtrict, or careleſs Education; of honeſt, or debauch Converſation; of the Courſe of Life, either impoſed by Parents, choſen by the inclination of ones own Genius, or fallen upon by chance; of the Condition of the Times, whether warlike, or Peacefull, Learned or Barbarous; with a thouſand other the like Circumſtances, which neceſſarily vary-the Events of Mens lives, and divert them from what they would otherwiſe have been. Unleſs you can think it reaſonable, that becauſe ſuch or ſuch Men, are deſtined by the Stars to fall by the edge of the Sword, in War; therefore that War muſt be raiſed in that Common-wealth, in order to the fulfilling of their particular Deſtinies: when a ſober Man would rather think that the Geniture of private perſons ſhould be accommodated to the Fates of their Times and Countries, than the Contrary, For to ſay, that ſuch a Man ſhould not have been born, unleſs it had been Decreed, that there ſhould be War in that Nation, at that time, when he was grown up to be a Soldier; is moſt inſufferable.

In the Laſt place, let us reflect upon the Variety of the Art it ſelf; it being no ſecret, that the Artificers are at irreconcilable variance among themſelves; and even about their Fundamentals. And hence comes it, that they differ in their doctrine in many things, and among the reſt, in the Manner of Erecting Scheams; for few of them now a dayes retain either the Old Chaldean way of caſting Nativities, or the Placits relating to them. You will ſay perhaps, that the Chaldeans were not in the right; but ſince you have both the compoſure and certainty of the Art only from them, handed down from Age to Age to the preſent; if they were in the wrong, how came you to be in the right? You'l ſay, Tou are guided by Experience; but will you dare to prefer the Experience of a few Years to that of many Ages: and if their long Experience were not ſufficient to conſtitute a firm and durable Art, will your ſhort Obſervation ſuffice, when you want the advantages wherewith the ſerenity of the Air, and the conſtancy of their ſtudies furniſhed them; and opportunities to compare their Experiments with your own? You will ſay, that the Difference of Times and Climates doth require ſome innovations; but why then do as many Aſtrologers yet adhere to their doctrine, as recede from it? Why is the ſame Method for the moſt part embraced in diverſe Countries? Why is the Method many times varied in the ſame Country? And thus much of their Experience in General.

To examine their Experiments more Particularly; I plainly affirm in the Firſt place, that Aſtrologers neither have, nor can preſage thoſe Events, which concern any Mans Life, or Death. As for Ancient times, we have ſufficient teſtimony from Cicero (2. de Divinat.) in theſe words; How many things do I remember were by Chaldeans predicted to Pompy to Craſſus, to Ceſar himſelf, and that each of them ſhould not dy, but in full old Age, but in their own Houſes, but in peace, and undiminiſhed honour? And yet how their Fates were violent, immature, and Tragical. So that I cannot but very much wonder, how any man living can give credit to their divinations; when he cannot but obſerve that their predictions are falſiſied by contrary Events. For Modern, Sextus ab Heminga hath ſufficiently cleared the matter to our hands; for having propoſed thirty eminent Nativities, and reduced them to ſtrict examination according to the beſt rules of Art; he declared, that the Experiments did in no wiſe agree with the rules; ſad Events befalling ſuch as were born under the moſt happy and promiſing poſitions of the Heavens; and good befalling ſuch as the Heavens frowned upon, and threatned all the miſchief and ruine unto, that can be imagined. And thereupon concluded, that Aſtrologers, when they give judgement of a Nativity, are generally the whole Heavens wide of the truth; portending things that never come to paſs, and pretermitting ſuch as do come to paſs. Let us be contented with one eminent Example. All Hiſtories aſſure us, that Henry the third of France died in the fortieth year of his age compleat, of an unfortunate wound in his Ey, received in Tilting: and yet ſee the propheſy of Gauricus concerning Him, in his Prognoſtication of the Year MDLVI, Becauſe in the Scheam of his almoſt Divine Nativity, He had the Sun almoſt partilely conjoyned to Venus, under the degrees of his altitude; and alſo the Moon and Venus advancing through his Horoſcope, under the Conſtellation of Aries: therefore He ſhall live moſt happy and glorious, till the ſeventieth year of his age, deducting only two moneths; and if by the favour of God, He eſcape the dangerous Tears, Sixty three, and Sixty four, then Semper vivet in terris pientiſſimus, it will be very long before there be an end of his renowned Life. Now you'l ſay this came very near the truth: and yet I could fit you with other Examples of the ſame Gauricuſ's predictions, that came as neer, as Sextus ab Heminga hath exactly noted. See likewiſe the Prediction of Cardan, when ſpeaking of the ſame King Henry; He ſhall be (faith he) in his old age ſo much the more happy, by how many more difficulties he hath paſſed through before. And how acutely, I pray do theſe famous Prophets foreſee thoſe things, which are proved by the Event? Moſt admirable indeed they are, when they demonſtrate, that thoſe Events ought to have befallen men, in reſpect of their Genitures, which have already befallen them: but when they predict that thoſe Events are to come Can any thing be more fooliſh, or indeed more groſly Knaviſh? Obſerve I beſeech you, how rightly Cardan predicted the lamentable misfortunes of men that were his dear Friends, Cheek of England, and Raconet of France, and ſundry others, all whoſe Nativity Scheams he erected will all poſſible exactneſs, and afterward printed them? I cannot hold from noting that John Rudolphus Camerarius, when writing againſt the foreſaid Sextus ab Heminga, he had, to declare the certainty of Aſtrologers, collected an hundred ſeveral Genitures, and among them put thoſe of our late King of France, Henry the III. and Henry the IV; conjoyning alſo the judgement of Fredericus Rutelius: as to Henry the III. the buiſineſs ſucceeded accordingly, ſed Fatum poſt Fata canebat, He foretold his diſaſter after it had befaln him. But as to Henry the IV. who was then living, when his Century was publiſhed in the year MDCVII. nothing was leſs foretold by him, than the time of his Death. For though that beſt of Kings was murdered by a Sacrilegious hand, in the year MDCX. and that in the moneth of May: our famous Prophet never ſuſpected the leaſt danger to him, in that Year or Moneth; but caſt his Death upon the year MDCXIII. and the moneth of October; as threatning ſome eminent danger to his Life in the nine and fiftieth year of his Age nine moneth s and one and twenty dayes, he being born on the 24th of December, at two a clock after Midnight, in the year MDLIII. and that becauſe the Sun would then come by direction to the body of Saturn; the Horoſcope to a Quartile of the ſame; and the Middle Heaven to a Quartile of the Sun. But truely as the Fate of that Prince was deplorable; ſo was the Hariolation ridiculous.

It will not be amiſs for us, here to reflect upon ſomwhat of Michael Noſtradamus, my own Comprovincial, that relates to our preſent argument; for of thoſe ſo famous Centuries of Tetraſtichs compoſed by him, I have another opportunity to ſpeak. I ſhall give you only a taſt of the Aſtrology he made uſe of; and if according to that he failed moſt ſhamfully in his predictions, I hope we may well beleeve, that he was not inſpired by any divine ſpirit, or Genius, ſuch as might ſuggeſt falſhoods to him, or put lies in his mouth.

Being ſome years ſince at Salona, in company with the worthy perſon, Franciſcus Bochartius Campinius, Preſident of the high Court of Juſtice in Province, and that truly noble Man, John Baptiſta Suffredus, Judge of that City; I remember Suffredus ſhewed us the Nativity Scheam of Antonius Suffredus, his Father, with the judgements thereupon given, under Noſtradamus his own hand-writing. We were much pleaſed to enquire of him, concerning his Father, whom he knew well, as not dying till his ſon was almoſt arrived at Mans eſtate. The Father, according to that Scheam, was born in the Year MDXLIII. on the 13th of January, 22. minutes after high Noon, the Altitude of the Pole being ſuppoſed to be 44. degrees; which is more by the third part of a degree, than ought, but that is no matter. There were no degrees of the Signes inſcribed on the Scheam; but the bare Signes divided into Houſes, after the old Chaldean way, beginning at Aries pertaining to his Horoſcope; nor was there any mention of the Five wandering Stars, but only of the Sun referred to the ſecond degree of Aquarius, and 36. minutes, and of the Moon related to the ſixth degree of Taurus, without any minutes at all. Now the Son John Suffredus being not able to give us any account of thoſe Accidents, which Noſtradamus had fore-told ſhould befall the Father in his Youth; as that in the 16th year of his age, he ſhould fall into a dangerous Dyſentery or Bloody Flux; that he ſhould be invaded with an acute and violent Feaver, in the 17th year of his Life, and in the 20th fall in Love, and relinguiſh his ſtudies, &c. I ſhall relate only ſuch, as he could more certainly inform us of. Among other of the Prophets judgements there are moſt remarkable. That he ſhould wear his Beard long, and criſped (but he alwayes ſhaved his Chin bare) that in the middle of his age, his Teeth ſhould be rotten (but he had very white and firm Teeth to his dying day) that in his old age he ſhould go almoſt crooked and double (but he went to the laſt upright and ſtraight, as any young man whoever) that in the 19th year of his life, he ſhould become exceeding rich, by inheriting a ſtrangers eſtate (but beſides what his Father left him, he never had any wealth or eſtate) that he ſhould ſuffer by the treachery of his Brethren, and again, in the 37th year, be wounded by his own Mothers Son (but he never had any Brother, nor had his Father more than one Wife) that he ſhould marry a Forreigner, (but he married a French Woman of Salona) that in the 27th year, he ſhould be charged with a Eaſtard Son (but no Man ever heard of that) that in the 25th he ſhould be overwhelmed with the Theological Doctrine of ſome of his Tutors; and that he ſhould be ſo addicted to Natural Philoſophy, and the ſecrets of Magick, as no man more; as alſo to Geometry, and Arithmetick, in an extraordinary manner (when yet it is well known, he never had any particular affection to, or care of any of thoſe Studies, but entirely devoted himſelf to the knowledge of the Laws, of which Noſtradamus never dreamt, nor of the Dignity of a Senator, which in that reſpect was worthily conferred upon him, at Aix, in the 25th of his age) that in his old age, he ſhould apply himſelf to Navigation, and Muſick (but he never delighted much in Muſick, nor was ever at Sea in his whole Life) that he ſhould not paſs the 75th year (but he paſſed not the 54th; of which Noſtradamus ſaid not a word.) And theſe things I am the more particular in, to the end that Men may judge, what credit is to be given to ſuch predictions.

We muſt allow, that ſome one thing of thoſe many, that Aſtrologers preſage may perchance come to paſs, now and then; and yet for all that, it is free for us to continue our opinion, that thoſe Events have other Cauſes to depend upon, than ſuch as juſtify Aſtrology.

One is Fortune, or meer Chance. For when they tumble out ſo many judgements concerning Future Events; no wonder if one, or two of them hit right. No Man, as the old Proverb is, who ſhoots all day but he may ſomtimes come neer the mark, Gameſters playing at Dice, uſually in a few throwes, caſt In and In. Why, therefore may not our Gameſters playing with the Stars, among a thouſand predictions light upon one true one? Old Women, Children, and Fools ſomtimes foretell truth, and why ſhould not Aſtrologers have the ſame luck? But you'l ſay, that others make their predictions hap at a venture; but Aſtrologers from the Rules of Art. We grant it; but yet thoſe Rules were made by meer Chance, at random, without convincing reaſons; and change them how you pleaſe, ſtill they ſhall pretend to premonſtrate the ſame Events. Will you have an illuſtrious Example hereof? Cardan in his Geniture had Saturn in the 21. degree of Gemini, which yet, according to the Rudolphine Tables, was in the 18th degree; Mercury in 23. of Libra, which was in the 26th and ſo of the Moon, and the other Planets. Now if Events ought to be predicted from the true places of the Planets; and yet thoſe predicted from the falſe places come to paſs as certainly: you may plainly perceive, that it matters not in what places ſoever the Planets be, whatſoever be predicted. Again, Cardan ſomtimes miſtakes the places of the Planets, not only by a few degrees, but even by whole Signes. For Example, in the Geniture of his dear Freind, John Cheek, He miſtook the true place of Mars by more than one whole Signe. Will you have ſomthing yet more worthy the wonder? Tycho Brahe (lib. de nov. Stella. p. 777.) tell'us that both Cardan and Gauricus enquired into the Fortune and Manners of Martin Luther, by calculating his Nativity, which both of them fixed upon the 22. of October; but differed about the year, Cardan taking the year M C C C C L X X X I I I. and Gauricus the next year following: Cardan took alſo the hour of Ten at Night, and Gauricus the hour of one after-noon, when the true hour was Eleven. And that you may not think they were in the right as to the day of the Moneth; I aſſure you, they both miſſed it by 19. dayes: for He was born upon the tenth of November (being the Eve to St Martins day, from whom he took his name) as Tycho ſets it down out of Eberus, Now I beſeech you, how great variety was there of the Heavens, in ſo different Scheams, and neither of them neer the truth: and yet the Accommodation of the Events (forſooth) muſt be convenient? Can you chooſe but think this whole Artifice to be a meer Deluſion; a Toy more vain than the Canting of common Rogues and Gypſies, as they call them? Doubtleſs, if meer Chance did not bear all the ſway in theſe matters, Aſtrologers could not either ſo frequently, or ſo duely be deceived in their Divinations. Of Forty things (ſaith Cardan lib. de judic. cap. 6.) Scarce ten happen right, as they are predicted: ſo that you have the Confeſſion of a moſt Learned Aſtrologer, which the force of truth extorted from him in ſpight of his confidence. And indeed had not too much doting upon the Art bewitched the Man he might more truely have ſaid, that of four hundred Predictions ſcarce one is verified. But ſuppoſing his ſuppoſition to be true, that of Forty ſcarce Ten ſucceed; and it will follow of neceſſity, that Chance hath a main hand in Aſtrological predictions, when the Truth of them is four times leſs then their falſhood. I muſt not omit to advertiſe you, that Cardan himſelf (lib. de Genit.) much commends that ſaying of Marlianus; Si vis divinare, contrarium ad unguem dicito ejus quod Aſtrologi aut pollicentur, aut minitantur: if you have an itch to be divining, be ſure you fore-tell the quite contrary to what Aſtrologers either promiſe, or threaten. For however Cardan would have this to be underſtood only of unskilfull and ignorant Aſtrologers: yet you may perceive, what truth is to be expected from the moſt learned and diligent of them all, among whom he challengeth the Chair to himſelf: nor do the multitude deny him that honour. And yet you may find him glorying, that he ſpent a hundred hours about the Geniture of King Edward the Sixth of England, which he made the firſt of twelve eminent Nativities: and notwithſtanding all that pains and care, he predicted nothing leſs than the Events that befell that worthy Prince. For (to omitt other things) the Records of England aſſure us, that King Edward died in the ſixteenth year of his life; when he had predicted, that he ſhould be very ſickly in the 23, 24, and 25th years. After which time (ſaith He) he ſhall be afflicted with ſundry diſeaſes, and (Mars being then his Anereta, or Regicide) he ſhall dye of a Bloody Flux, and a violent Feaver, Now doth Induſtry gain the better of Chance or not? O if Cardan had the luck to have fore-told, that this King ſhould fall into ſome dangerous Diſeaſe, in that year, wherein he died: what Joy, what Tryumph, what Quacking would there have been among Aſtrologers? and how would the Diviner have magnified himſelf, and his Art?

Another Cauſe is the Cunning and underhand Fraud of Aſtrologers, in making their Praedictions. For when a Geniture is given them to Divine upon, in the firſt place they take ſpecial care to learn out, of what Sex, what Family, what Quality, what Country, what Courſe of Life, &c. the Perſon is; for as Cardan inſtructeth them, without the knowledge of all theſe particulars, no judgement is to be given. And what great wonder is it, if from the conſideration of all theſe things they chance now and then to fore-tell ſome Events, which may well be ſuſpected, not from the precepts of Aſtrology, but from a natural Sagacity or Conjecture according to probabilities? Hither-to you may referr the prediction of Ollerius Barcinonenſis concerning that Heroical Prince, Henry the 4th of France, not long before his inhuman aſſaſſination by that Monſter a [•]oviliack; For it is likely enough that Ollerius might have ſome ſecret intimation of that bloody deſigne, which both the Kings Orators ſuſpected, and ſome certain Grande'es of Spain inſinuated; and which a common rumor, diffuſed through Spain, for above two moneths together, ſeemed to premoniſh; as I have more largely declared in the Life of Peireskius. Again, they give their predictions alwayes in the General-indefinitely, and (like the Devil of Delphos) in Amphiboligies: and this peece of ſubtlety they have learned of Ptolomie, out of theſe words (in Centiloq. Sent. 1.) It cannot be that an underſtanding Artiſt ſhould predict the particular formes, or manners of Accidents; as the ſence doth not receive the particular, but a certain General form of a ſenſible object, and he that deals in matters of Divination, ought to uſe the skill of Conjecturing by probabilities: and only thoſe who are inſpired by the Divine Spirit, can predict Particulars. And why ſhould not they be beleeved to come near the mark, when they preſage ſome Danger, or Death, or Favour, or Calamity, or the like common Accidents, from which no man is exempted? For who is there, to whom ſome ſuch Accidents do not at ſome time or other happen; Providence having ſo generally mixed evil and good▪ together in this Life? And as for their Amphibologies, or ambiguous Anſwers, they contrive them ſo cunningly, as that be the Event what it will, ſtill the words ſhall be capable of intimating it: or if they deliver any judgement in plain terms (which they ſeldom do) they annex ſome certain Condition; that ſo if the Event fore-told do not ſucceed accordingly, then they may lay the blame upon the failing of the Condition: but if it doth ſucceed, then without regarding the correſpondence or diſagreement of the Condition, they magnify themſelves for infallible Prophets. Hereupon, though when their Divination doth fail, they preſently alleadge that either the Providence of God, or the ſtudy of Philoſophy, or the very premonition it ſelf put an hinderance to the Event deſigned: yet when it ſucceedeth, they mention nothing but their own admirable skill. They are wont alſo to excuſe themſelves with being afraid of the Anger of Princes, if they ſhould plainly and in ſimple terms, predict the Events attending them: and yet if there chance to be but the leaſt ſhadow of the Events predicted, then whole Troy is conquered, and they boaſt themſelves acquainted with the ſecrets of Fate. And this again is the Cauſe, why they ſo complicate their Aphoriſms, as that unleſs the thing preſaged fall out exactly ſo, they lay the fault upon their own incircumſpection, in omitting the conſideration of ſomthing or other, that ought to have been conſidered in their Calculation of the Nativity propoſed; that ſo the Art may ſtill be thought ſufficient to make predictions to an hairs breadth. Laſtly, in caſe any thing ſucceed, which was fore-told; that muſt be done by the exact obſervation of the rules of Art: but if nothing ſucceed, then (forſooth) they exclame that the buiſineſs was not done with due exactneſs, that the Scheam ought to be corrected, and the Horoſcope ſo removed forward, or backward, ſo as that the Effect may be brought at length to quadrate or correſpond with their direction. And becauſe for the moſt part one direction being accommodate to the Effect, the reſt are incongruous; therefore their Cunning is ſuch, as that they ſay, that the Effect is ſomtimes either Anticipated, or Prorogated by one Year at leaſt wide of the direction. But why ſhould I run over all their Frauds and ſtarting holes? One remedy will ſerve againſt them all; and that is, to propoſe a Nativity to one or two of the beſt of them, and when they have ſtudied it as much as they pleaſe, require them to predict any one particular Event to come, in plain terms, together with the certain day, manner of the accident, and other Circumſtances: and when they have done that, ſee if they will lay a conſiderable wager that that Event ſhall ſucceed accordingly. If they accept the condition, pray let me go your half: if they refuſe it, you may underſtand how little confidence they have in their own Art, which yet they would impoſe upon others, as divine and infallible.

The Laſt Cauſe is the Ignorance and Stupidity of ſuch as come to conſult them about their Fortunes. For Firſt, there are very few, who ſufficiently underſtand (what we have more than once inculcated) that the iflux of the Heavens is only General, and that all particular Effects belong to particular Cauſes. Men generally do not conſider, that Brute Animals, which have their Births Synchronical to thoſe of Infants, have yet different fates from thoſe of Men, when yet the Stars lookt upon both indifferently. And ſo well conceipted are we of our ſelves, that we ſuffer our ſelves to be perſwaded, that what ever befalleth us, certainly the Heavens took care for it: and being deluded by this proud credulity, we inſtantly beleeve what ever is told us from the Heavens, as ſomthing ordained and inevitable; contributing to our own deluſions, as if it were not ſufficient for us to be ſubject to the deluſions of others.

Men therefore being commonly poſſeſſed with Hope, Fear, Love, Hatred, or ſome other paſſion, interpret all things in favour of that paſſion, and expect that even the Stars ſhould be as much concerned therein, as themſelves: and thus they ſwell themſelves with the Air of Phanſy, that they may be much greater than indeed they are, and of Gnats be taken for Elephants. And whether it be good or evil that the Aſtrologers have predicted to them; they ſcorn to think themſelves lyable to ſo low a thing as Fortune but derive the leaſt grace, or injury done them, from thoſe ſublime and glorious bodies, the Stars. There is a Tale (and it is a true one) of Francis the Monk, a famous Aſtrologer in the laſt Age; how he predicted that ſome freind ſhould ſhortly give him a new pair of Shoes, from the coming of the middle Heaven to the Benefical rayes of I know not what propitious Planet. What would this Man have done think you, in caſe he had had great wealth accumulated upon him, or if he had bin advanced to ſome dignity in his Order? But alas, Human infirmity being once out of the tuition of right reaſon, is never wanting to aſſiſt toward its own deluſions. Secondly, it is to be conſidered, that though the greateſt part of thoſe things which are fore-told by Aſtrologers, never come to paſs; yet the Common People fooliſhly take no notice of thoſe many failings: but if one among a thouſand predictions chance to be verified, preſently, as if it had been delivered by Jupiter Hammons Oracle, the Art is thought Divine, and the lucky ſucceſs of that one divination makes them forget the falſity of all the reſt. And this condition of Vulgar heads cannot be unknown to any man, who hath at any time obſerved their weakneſs in this kind. Nor do I mean only the meaneſt ſort of Men, but place in the number of the Vulgar even Men of high condition, and ſuch whoſe dignities render their follies the leſs remarkable; theſe alſo being as much over-run with the itch of Aſtrological Curioſity, as the others; unleſs it be ſome few, whom natural Sagacity, or good education, or experience hath made more competent judges of thoſe fooleries and frauds. Otherwiſe being poſſeſſed with ambition, and the immoderate deſire of Life, there is no cheating trick of Aſtrologers, which will not eaſily enſnare their belief. And this truely is the reaſon, why we obſerve Great Perſons generally much to favour Diviners, and to embrace with all greedineſs the very dreams of ſuch, as ſeem to promiſe them a continuance, or encreaſe of their Grandure: though Hiſtories ly open to atteſt, that no Princes have been ſo unhappy, as thoſe who moſt confided in the predictions of Aſtrologers, that promiſed them rare and ſingular felicities. We ſhall ſpare ſome of freſher memory and yet not go far off for Examples of this kind. How tragical were the Fates of Emmanuel of Portugal; of Peter, of Arragon; Simon the Bulgarian, Lodowick Sforxa Duke of Millain; who confided in Aſtrologers that flattered them with the hopes of mountains of Happineſs equal to that of the Gods, and yet came to be the moſt miſerable Princes in all ſtory. For Peter was murthered by his Baſtard Brother; Lodovick deſpoyled of his Dukedom, and periſhed moſt miſerably in Fetters; and the others ſuffered moſt grievious calamities.

Again, the wonder is alwaies much heightned by the greatneſs of the Perſon; For if any thing predicted befall an eminent Man, or Prince; then the Art is extolled to the Heavens. And this (forſooth) becauſe Great men are conceived to be more favoured and reſpected by the Stars, then Plebeans; and ſo what ever befalls them, is beleeved to be decreed more eſpecially by the Heavens: and if any thing predicted by Aſtrologers befalleth them, the predictions being commonly known to all, all men fall into admiration of their skill. And this for the moſt part relateth to the Death, Diſpoſition, and Calamities of Princes. As if the ſame Sun did not with indifferent beams ſhine upon the Cottages of Peaſants, and Pallaces of Kings and as if it were not all one to the Stars, whether a Rich Man, or a Beggar, were born in the loyns of Old Inachus, or from thoſe of one ſleeping on a Dunghill? As if thoſe Fifty thouſand Men, who fell in the Battel of Canna, had all their Fates inſeparably connexed, by the Heavens to the raſhneſs of their General, who unadviſedly engaged them to fight upon diſadvantage? When they were born in ſo many ſeveral places, at ſo many ſeveral times; can you think it eaſy to an Aſtrologer, from an inſpection into all their Genitures before, to have found directions for them, ſuch as might enable him to predict that they would all fall upon the ſame day? Laſtly, it ſomtimes hapneth that when an Aſtrologer hath promiſed ſome great honour, or advancement to a young ſprightly Courtier, who hath already a good ſhare in his Princes favour: the confidence of this promiſe doth ſo elevate his ſpirit, quicken his induſtry, and engage all the nerves of his mind to endeavour the accompliſhment of his ends; as that he at length come's to attain ſome fruit of his ſervices and hopes, and then who ſo much admired, ſo much cried up, as Mr Aſtrologer, who fore-told his preferment? When indeed, he ought rather to ſacrifice to his own witt and Confidence (both which conjoyned, do great matters in the World. eſpecially in Courts) or to the Bounty of his Prince, than to the indulgence of the Stars, which are as unconcerned in him, and his affairs, as in the Life, or Death of a Fly. On the other ſide, Predictions of Evil accidents, make men dejected in their Spirits, ſlack in their induſtry, and ſomtimes deſperate: and then it is no wonder, if they proſper not in their deſignes (diligence being the life of buiſineſs) but meet with ſuch diſaſters, as were threatned them by Aſtrologers. And I could make you a true relation of ſome, who having been told by Aſtrologers, that they ſhould dy by a rope, have, to prevent the ſhame of the common Gallowes, hanged themſelves when they had no other occaſion of diſcontent. And theſe Events, we poor miſerable Mortals account the undoubted Experiments of Aſtrology. As if many others had not loſt their labours, and been defeated of all their hopes, whom the like glorious promiſes invited to make themſelves Courtiers and Favourites? As if many had not died in peace and proſperity in their beds, to whom Aſtrologers had threatned violent and untimely deaths by the hand of an executioner? As if the good Fortune of ſucceſsfull Courtiers were not to be aſcribed to their own induſtry: or the miſerable death of ſuch as lay violent hands upon themſelves, were not to be aſcribed to their own madneſs and impiety, rather than to any decrees of the Stars?

It remain's only now, that we expede our ſelves from thoſe particular Experiments of the verity of Aſtrological Predictions, that are related of Alexander of Macedon and other Ancients formerly mentioned; the fame of theſe having given more reputation to the Art, than any thing elſe they pretend to, except the Credulity of Men.

To theſe, therefore I Anſwer; Firſt, that all thoſe relations may be Falſe: and that the Faithfullneſs of Hiſtoriographers in ſuch things may be queſtioned. Not that I think they deſerve to be accounted Lyers, when they record ſuch Accidents, as they have either ſeen themſelves, or heard from other credible Perſons, though thoſe accidents ſeem ſtrange and ſupernatural; but that they may be juſtly ſuſpected of affecting Rarities, when they ſtudiouſly ſcrape together and ſet down all kinds of common Rumors diſperſed among the common People, concerning the Nativity, or Death of ſome great Prince, whoſe Life and adventures they write of; and by this means often impoſe upon the eaſy belief of their Readers. For it is well known, that moſt Hiſtorians do ſomtimes invent many wonderfull paſſages and encounters to make the perſon of whom they write, the more illuſtrious; and ſomtimes jeſtingly, or inconſiderately vent ſuch Romantick relations, which have no ground in truth, but being once admitted into the ears of the People, inſtantly gain credit, and become the more authentical, by how much the more they are diſperſed; eſpecially if the Prince periſhed by ſome tragical diſaſte. For then the accident grows predigious and every Man dream's and talks of nothing but Night Ravens, Screetch Owls, Evil Geniuſ's Bells ringing themſelves, Furies in the Air holding Enſignes, and flaming Torches, the ſound of men walking inviſibly, the impreſſions of feet going backward, Armies fighting in the Clouds, and a thouſand ſuch ridiculous Bugg-bears: ſo that the wonder is the leſs, if among all theſe Portents, they omitt not to add alſo the Propheſies of Chaldeans. And Hiſtorians, underſtanding that ſuch relations will highly pleaſe the People, and be read with delight and greedineſs; will therefore by no means leave them out of their Papers and it is to be wiſhed, they would not now and then amplify them, on purpoſe to engratiate their ſtory. For my part, truely, I am ſure I have read in the Hiſtory of a great Princes Life and Death, ſuch things as never befell him, nor any like them, ſo as to give occaſion to thoſe relations. You will take it ill, perhaps, that I give this digreſſive touch upon the infidelity of Hiſtorians; but if you pleaſe to hear Seneca's cenſure of them (lib. 7. quaeſt. natural. cap. 16.) upon occaſion of Comets, you will find mine much the milder and more favourable of the two There needs not much ado (ſaith He) to derogate from the Authority of Ephorus; he is an Hiſtorian Some hunt after praiſe by the relation of incredible things, and by telling wonders ſtir up the Reader, who otherwiſe would lay aſide their books, and betake himſelf to other imployment, in caſe none but ordinary accidents were related. Some are Credulous, ſome Negligent: ſome are ſurpriſed with a Lie, others pleaſed. Thoſe do not avoid it. Theſe affect it. And this is common to all the tribe of them, that none thinks his works will be liked and become popular, unleſs he here and there lard them with Fictions. And Ephorus, being a Man of no very preciſe faith, is often deceived himſelf, and doth as often deceive others, in his reports. And thus Seneca.

Secondly, it is poſſible ſome other bold pretender to Divinations might ſay to Alexander; Thou ſhalt looſe thy Life at Babylon: but no man could ſay this, as a thing foreſeen by the Stars, but that he might as well dy there, as any where elſe, either by Surfets and Drunkenneſs (to which he more and more devoted himſelf) or by throwing himſelf into the thickeſt of the Enemies forces (which was his cuſtome, out of an exceſs of Courage, or rather raſhneſs) or by Treachery of his powerfull Captains (who were then perpetually plotting his Death) or by ſome other Accident. Again, being they accounted Alexander a Tyrant, the Chaldeans might well conjecture, that a Conſpiracy againſt his life might be more eaſily plotted, and effected, in a ſpacious and populous City, then in the midſt of his Army. Beſides, being interrogated ſtrictly concerning the fate of that great Conquerour, leaſt they ſhould betray their own ignorance by ſaying nothing: they might deliver that prediction, which if it ſucceeded, would commend their Art; and if not, would eaſily be forgotten: Mens minds being taken up with new ſucceſſes, and new deſignes. And that you may be ſatisfied, that the Chaldeans did deliver this and the like prophefies, either by Conjecture, or meer Chance: be pleaſed to conſider what is reported of Morius and Octavius. Both of them confided in the Chaldeans, that promiſed them wonders: but one met with what he expected, and the other the quite contrary. Now, is this a ſigne of the Conſtancy of the Art? Certainly no, the matter is wholly obſcure and thoſe propheſies are to be referred to meer Fortune not to any Certainty in the Art. For Auguſtus likewiſe; though I ſhould grant thoſe predictions of his future greatneſs to have been realy delivered; yet it is not impoſſible but that they might be delivered out of Flattery: and ſince we are not to doubt, but many the like predictions have been given of ſundry other yong Men of great hopes; no wonder, if thoſe proved falſe in others, that this proyed true in him. Further, ſince Auguſtus could not acquire the Empire, unleſs Pompey, Ceſar and ſome other great Romans were firſt removed out of his way by Death; and the Chaldeans had poſitively fore told that Pompey and Ceſar ſhould neither of them dye, but in extreme Old Age, but in their own homes, but in full ſplendor and renown (as we formerly obſerved out of Cicero▪) you may eaſily perceive with what certainty they were able to propheſy his aſcending to the Emperial dignity. I omit how dangerous and treaſonable a thing it would have been in Theagenes, to have predicted a Monarchy in Rome, in thoſe tickliſh dayes▪ when the names of Monarchy and Slavery were both a like odious to the high ſpirited People of Rome. I omit how Scaliger hath plainly demonſtrated, that at the time of Auguſtus Birth, Capricorn did not Horoſcopize▪ but rather the Signe quite oppoſite.

I omit alſo, that many of my acquaintance have been born under Capricorn poſſeſſing the Horoſcope (yea and the very middle of it too) who were never ſo vain for all that, as to dream of being made Emperours. And though many have boaſted, that the Geniture of Coſmi Medices was very like that of Auguſtus: yet Cardan (lib. cent. Genitur genit. 49) obſerves therein the Signes, not of Empire, but Prudence. The ſame may be ſaid of the other Emperours; and we need only oppoſe to them what Seneca hath of Claudius, who was no ſooner made Prince, but Aſtrologers predicted his advancement almoſt every Year, and Moneth.

As to that notable ſtory of Aſcletarions prediction of his Death by Doggs, to the enraged Domitian; truely it ſeems to have bee a tale invented and bruited abroad after the death of Domitian, to caſt the greater odium upon his memory. For Aſcletarion might indeed conjecture the diſaſter of that Prince only from hence, that few Tyrants dy bloodleſs Deaths. He might alſo fore-ſee his own violent Death, from the anger and cruelty of the Emperour, who uſing to ſpill innocent blood upon leſs occaſions, was not likely to let him eſcape, who told him of ſo ſad a Fate attending him: but that himſelf ſhould be torn in pieces by Dogs, either he predicted no ſuch thing at all, but the people (who never diminiſh rarities) took occaſion to forge that part of the adventure; or if he predicted it, he did it upon gueſs, that the angry Tyrant would ſet the Dogs upon him. Again, ſuppoſing he did really predict that accident, yet can he not be ſaid to have predicted the true manner of his Death, becauſe he was not torn by Dogs till after his Death, and Aſtrologers never extend their predictions beyond Death; but he intended that he ſhould be torn alive, The ſame may be ſaid of that Aſtrologer, who in the preſence of G[•]leatius Duke of Millain predicted his own Death by the fall of a Beam upon him; for to omitt other objections, it is manifeſt there is no Aphoriſme, or Rule in Aſtrology ſo preciſe, as to determine the inſtrument of Death, or define it to be rather a Beam. than a Tile, or Stone, &c. But the Common people are wont to note all circumſtances with overmuch curioſity; and to let no paſſage eſcape without referring it to portentous Cauſes. Hiſtorians, likewiſe are wont to take▪ leſs care in relating only what is true, than in Setting down Vulgar reports of extraordinary occurrences. Will you have a pregnant Example of this? A certain Aſtrologer having predicted, that Henry the Seaventh of England (a wiſe, Valiant, and Fortunate King, ſhould dy in ſuch a year; the King ſent for him, and asked him, if he could tell in what place himſelf ſhould be at the next Chriſtmas (then neer at hand:) The Prophet being ſurpriſed with this unexpected queſtion, ſtood mute a good while, and at length confeſſed he could not tell. Thereupon the King ſmiling, ſaid, then my freind I am more skilfull in Divination, than you are; for I can fore-tell that you ſhall keep your Chriſtmas in the Tower of London; and accordingly commanded him to be ſent priſoner thither. Nor did the King either dy in the Year predicted, or ſet the Aſtrologer at liberty again, untill a good while after, when the heat of his Divining humour had been abated by the Waters of affliction; and that was an act of more Clemency in the King, than Princes uſually ſhew to ſuch impudent fellows. For to paſs by other Examples of Aſtrologers, who have drawn ſuddain Death upon themſelves, by adventuring to vent Propheſies concerning the Deaths of others; we have a memorable one, out of the Anthologia, of Diophantus the great Aſtrologer.

Hermogenem Medicum monet Aſtrologus Diophantus,

Vix illum menſeis uivere poſſe novem.

Qui videns, vide, ait, quid nobis aſtra minentur;

Imminet at, moneo, mors inopina tibi.

Dixit, & extendens dextram admovet, & Diophantus

Deſperare alium dum jubet, ipſe perit.

Hermogenes, by Diophantus told.

He ſhould not live nine Moneths more; ſaid, my Friend,

In telling me my Deſtiny, you are bold;

But (truſt me) your life inſtantly will end:

And then he ſtrook him; ſo the Prophet fell,

While he, from Stars, anothers Fate did tell.

If this ſeem too Ancient, we can furniſh you with another of freſher date, concerning Lucas Gauricus, whom we have ſo often mentioned. Could He, think you, who had ſung the fatal Dirge of Johannes Bentivolio, Prince of Bononia, many years before hand; could he I ſay, fore-ſee and avoid his own untimely and miſerable end? Hiſtorians tell us No; but Cardans teſtimony will do beſt in this caſe. Gauricus (ſaith he, lib. de Genit.) Was put upon the Rack, by the Bentivoglios; which was more then he ever fore-ſaw. by the Stars: though he might portend the ruine of the Family, more from a wiſe Conjecture of affairs, than from Aſtrology; for he was an egregious Sycophant.

What ſay you to Cardan himſelf, who though he died at the time, when he had predicted he ſhould die, (ſtarving himſelf on purpoſe, to verify his prediction, as was noted by Scaliger, and Thuanus) yet as to the time, and manner of his eldeſt Son, John Baptiſta's death, he was groſly miſtaken? Every Learned man, who hath peruſed his preface to Manilius, well knows, that he delivered ſundry propheſies of his Sons Fate; but he never premoniſhed, that that beloved Son of his ſhould, in the 24th year of his Age, looſe his head by the ſtroke of the Hangman for Poiſoning his Wife. Concerning this ſad and infamous Accident, Sextus ab Heminga ſaith moſt excellently; What will the World think, when this tragical event ſhall be told to poſterity, and all Nations? The moſt prudent, moſt ſage, and moſt Learned Hieronymus Cardanus, a Phyſician, and Philoſopher, and Aſtrologer, the moſt incomparable of the Age he lived in, and without doubt the moſt to be honoured; who took care for the education of his Children in Learning and piety, and omitted nothing that might conduce to their erudition in knowledge and virtue, ſtudying their good as much as was poſſible. For he moſt exactly deſcribed their Fates, in thoſe his voluminous Commentaries upon the Quadripartite Work of Ptolomie; and expreſſed all particulars thereof, that he might appear to have bin wanting in nothing for them, whereunto his utmoſt providence could extend. But unhappy man that he was, he all this while never ſuſpected, from the Rules of his great Art, that his deareſt Son ſhould be condemned, and have his head ſtrook off upon a Scaffold by an Executioner of Juſtice, for deſtroying his own Wife by Poyſon, in the Flower of his Youth; nor did he ever predict, or mention any the leaſt particular of all that Tragedy. And thus Sextus ab Heminga.

Finally, as to what Firmicus exaggerateth concerning the death of Plotinus; all I ſhall ſay of it, is that it is a meer vain Rhetorical aggravation. For Porphyrius, the diſciple of Plotinus, doth particularly deſcribe both the nature of his ſickneſs and his conſtant deportment at his death enſuing thereupon: and He was more a Philoſopher, than to charge his diſeaſe and death upon any fiery decrees of the Stars, and their fatal influences, as Firmicus did afterward. Again, what did befall Plotinus; which is not common and ordinary to all us Mortals; and which may not aſwell be objected againſt the memory of many thouſand other good and pious men, who never wrote againſt Aſtrology, nor ever thought of it? He died of a Conſumption; and that is cauſed, not by any vindictive judgement of the Stars, but by weakneſs of Conſtitution derived from ones Parents, by ill Air, unwholſome nouriſhment, contagion, and divers other Cauſes, well known to Phyſicians. That good Man, therefore, ſuffered not any puniſhment for his judicious Book againſt Aſtrologers; but as he was ſubject to the common Condition of Mans Nature, ſo did he patiently undergo it. Unleſs you pleaſe to allow, that the Stars were more to blame, for exciting ſo learned a Perſon to write againſt their ſuppoſed power; or that they altered their former decrees concerning him, and contrived a new Fate for him, as ſoon as they ſure he durſt inveigh againſt the fooleries and impoſtures of Aſtromancers. But to add more, were a ſhame. Concerning Picus Mirandulanus, we may ſay the very ſame. For it was the tenderneſs and delicacy of his Conſtitution, his unceſſant Studies, and exhauſtion of his vital vigour by continual writing, which took away that illuſtrious Perſon out of the World ſo immaturely; and not any malignant influence of incenſed Mars. Gauricus, indeed much inſults over him, becauſe of his deriſion of Aſtrology: but may not wiſe men much more juſtly inveigh againſt Gauricus, who by reaſon of his fooliſh confidence in Aſtrology, brought himſelf to the torture of the Rack; and ſo was the Cauſe of his own moſt miſerable Death: when Picus Mirandula did nothing but what was honourable and pious, nor ever ran into ſuch extravagancie, as might occaſion his untimely Death? But Aſtrologers foretold his Death preciſely, as to the time? That I deny; for (obſerve) Picus fulfilled not more than 31. Years of Life: and yet Gauricus reporteth, that Three eminent Genethliacks had punctually predicted his death before the 36th. There is only Bellantius, who wrote againſt him, and glorieth that he foretold he ſhould die in the 33d year from his Birth. But if Bellantius came ſo neer the matter (and yet he miſſed it a whole year and more) he might conjecture Picus could not be a long lived man, from his weakly conſtitution, continual labours of the mind, and other Signes; there being nothing more familiar, than for men who are no Aſtrologers, to gueſs that a young Man, of a fiery active Genius, a pregnant and capacious Soul, an overlively wit, and a ſoon-ripe judgement will not live long; and to ſay of ſuch a one

Oſtendent terris hunc tantum Fata nec ultrá Eſſe ſinent.

Though all this while, I ſee no reaſon why I ſhould more beleeve Bellantius, in this point, than the reſt of that arrogant tribe; ſince they all cry up themſelves, and boaſt that they have predicted ſuch and ſuch Events long before they happened; when in truth, no Man ever heard of thoſe predictions, till after the Events. But what I have ſaid againſt Aſtrologers, is enough; eſpecially ſince that Divine witt, Picus, hath ſaid much more: to whoſe incomparable writings I remit my Reader, while I go Study ſome other Argument of more uſe to the Commonweal of Learning, than Aſtrology hath ever been. And ſo adieu to both Aſtrologers, and their Art.

FINIS.