Ptolemy's Tetrabiblos E-Book

Claudius Ptolemy

• Herausgeber: Librorium Editions
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2023

Beschreibung

The studies preliminary to astronomical prognostication, O Syrus! are two: the one, first alike in order and in power, leads to the knowledge of the figurations of the Sun, the Moon, and the stars; and of their relative aspects to each other, and to the earth: the other takes into consideration the changes which their aspects create, by means of their natural properties, in objects under their influence.
The first mentioned study has been already explained in the Syntaxis to the utmost practicable extent; for it is complete in itself, and of essential utility even without being blended with the second; to which this treatise will be devoted, and which is not equally self-complete. The present work shall, however, be regulated by that due regard for truth which philosophy demands: and since the material quality of the objects acted upon renders them weak and variable, and difficult to be accurately apprehended, no positive or infallible rules (as were given in detailing the first doctrine, which is always governed by the same immutable laws) can be here set forth: while, on the other hand, a due observation of most of those general events, which evidently trace their causes to the Ambient, shall not be omitted.

Leseprobe

PTOLEMY’S TETRABIBLOS OR QUADRIPARTITEBEING FOUR BOOKS OF THEINFLUENCE OF THE STARS

By J. M. ASHMAND

© 2023 Librorium Editions

ISBN : 9782385741891

“Ye stars, which are the poetry of Heaven!

If, in your bright leaves, we would read the fate

Of men and empires,—’tis to be forgiven.”

LORD BYRON.

PTOLEMY’S TETRABIBLOS OR QUADRIPARTITE BEING FOUR BOOKS OF THE INFLUENCE OF THE STARS

PREFACE

BOOK THE FIRST

CHAPTER II KNOWLEDGE MAY BE ACQUIRED BY ASTRONOMY TO A CERTAIN EXTENT

CHAPTER III THAT PRESCIENCE IS USEFUL

CHAPTER IV THE INFLUENCES OF THE PLANETARY ORBS

CHAPTER V BENEFICS AND MALEFICS

CHAPTER VI MASCULINE AND FEMININE

CHAPTER VII DIURNAL AND NOCTURNAL

CHAPTER VIII THE INFLUENCE OF POSITION WITH REGARD TO THE SUN

CHAPTER IX THE INFLUENCE OF THE FIXED STARS

CHAPTER X CONSTELLATIONS NORTH OF THE ZODIAC

CHAPTER XI CONSTELLATIONS SOUTH OF THE ZODIAC

CHAPTER XII THE ANNUAL SEASONS

CHAPTER XIII THE INFLUENCE OF THE FOUR ANGLES

CHAPTER XIV TROPICAL, EQUINOCTIAL, FIXED, AND BICORPOREAL SIGNS

CHAPTER XV MASCULINE AND FEMININE SIGNS

CHAPTER XVI MUTUAL CONFIGURATIONS OF THE SIGNS

CHAPTER XVII SIGNS COMMANDING AND OBEYING

CHAPTER XVIII SIGNS BEHOLDING EACH OTHER, AND OF EQUAL POWER

CHAPTER XIX SIGNS INCONJUNCT

CHAPTER XX HOUSES OF THE PLANETS

CHAPTER XXI THE TRIPLICITIES

CHAPTER XXIII THE DISPOSITION OF THE TERMS[54]

CHAPTER XXIV THE TERMS ACCORDING TO PTOLEMY

CHAPTER XXV THE PLACES AND DEGREES OF EVERY PLANET

CHAPTER XXVI FACES, CHARIOTS, AND OTHER SIMILAR ATTRIBUTES OF THE PLANETS

CHAPTER XXVII APPLICATION, SEPARATION, AND OTHER FACULTIES

BOOK THE SECOND

CHAPTER I GENERAL DIVISION OF THE SUBJECT

CHAPTER II PECULIARITIES OBSERVABLE THROUGHOUT EVERY ENTIRE CLIMATE

CHAPTER III THE FAMILIARITY OF THE REGIONS OF THE EARTH WITH THE TRIPLICITIES AND THE PLANETS

CHAPTER IV THE FAMILIARITY OF THE REGIONS OF THE EARTH WITH THE FIXED STARS

CHAPTER V MODE OF PARTICULAR PREDICTION IN ECLIPSES

CHAPTER VI THE REGIONS OR COUNTRIES TO BE CONSIDERED AS LIABLE TO BE COMPREHENDED IN THE EVENT

CHAPTER VII THE TIME AND PERIOD OF THE EVENT

CHAPTER VIII THE GENUS, CLASS, OR KIND, LIABLE TO BE AFFECTED

CHAPTER IX THE QUALITY AND NATURE OF THE EFFECT

CHAPTER X COLOURS IN ECLIPSES; COMETS, AND SIMILAR PHENOMENA

CHAPTER XI THE NEW MOON OF THE YEAR

CHAPTER XII THE PARTICULAR NATURES OF THE SIGNS BY WHICH THE DIFFERENT CONSTITUTIONS OF THE ATMOSPHERE ARE PRODUCED[101]

CHAPTER XIII MODE OF CONSIDERATION FOR PARTICULAR CONSTITUTIONS OF THE ATMOSPHERE

CHAPTER XIV THE SIGNIFICATION OF METEORS

BOOK THE THIRD

CHAPTER II THE CONCEPTION AND THE PARTURITION, OR BIRTH; BY WHICH LATTER EVENT THE ANIMAL QUITS THE WOMB, AND ASSUMES ANOTHER STATE OF EXISTENCE

CHAPTER III THE DEGREE ASCENDING

CHAPTER IV DISTRIBUTION OF THE DOCTRINE OF NATIVITIES

CHAPTER V THE PARENTS

CHAPTER VI BROTHERS AND SISTERS

CHAPTER VII MALE OR FEMALE

CHAPTER IX MONSTROUS OR DEFECTIVE BIRTHS

CHAPTER X CHILDREN NOT REARED

CHAPTER XI THE DURATION OF LIFE

CHAPTER XII THE PROROGATORY PLACES

CHAPTER XIII THE NUMBER OF PROROGATORS, AND ALSO THE PART OF FORTUNE

CHAPTER XIV NUMBER OF THE MODES OF PROROGATION

CHAPTER XV EXEMPLIFICATION

CHAPTER XVI THE FORM AND TEMPERAMENT OF THE BODY

CHAPTER XVII THE HURTS, INJURIES, AND DISEASES OF THE BODY

CHAPTER XVIII THE QUALITY OF THE MIND

CHAPTER XIX THE DISEASES OF THE MIND

BOOK THE FOURTH

CHAPTER II THE FORTUNE OF WEALTH

CHAPTER III THE FORTUNE OF RANK

CHAPTER IV THE QUALITY OF EMPLOYMENT

CHAPTER VII FRIENDS AND ENEMIES

CHAPTER IX THE KIND OF DEATH

CHAPTER X THE PERIODICAL DIVISIONS OF TIME

APPENDIX

NO. I ALMAGEST; BOOK VIII, CHAP. IV

NO. II ALMAGEST; BOOK II. EXTRACT FROM CHAP. IX

NO. III THE CENTILOQUY, OR HUNDRED APHORISMS OF CLAUDIUS PTOLEMY[294]; OTHERWISE CALLED, THE FRUIT OF HIS FOUR BOOKS

NO. IV THE ZODIACAL PLANISPHERE

ADVERTISEMENT

The use recently made of Astrology in the poetical machinery of certain works of genius (which are of the highest popularity, and above all praise), seems to have excited in the world at large a desire to learn something of the mysteries of that science which has, in all former ages, if not in these days, more or less engaged reverence and usurped belief. The apparent existence of such a general desire has caused the completion of the following Translation, and its presentation to the public; although it was originally undertaken only in part, and merely to satisfy two or three individuals of the grounds on which the now neglected doctrines of Astrology had so long and so fully maintained credit.

PREFACE

Of all sciences, whether true or false, which have at any time engaged the attention of the world, there is not one of which the real or assumed principles are less generally known, in the present age, than those of Astrology. The whole doctrine of this science is commonly understood to have been completely overturned; and, of late, people seem to have satisfied themselves with merely knowing the import of its name. Such contented ignorance, in persons, too, sufficiently informed in other respects, is the more extraordinary, since Astrology has sustained a most conspicuous part throughout the history of the world, even until days comparatively recent. In the East, where it first arose, at a period of very remote antiquity,[1] and whence it came to subjugate the intellect of Europe, it still even now holds sway. In Europe, and in every part of the world where learning had “impress’d the human soil,” Astrology reigned supreme until the middle of the 17th century. It entered into the councils of princes, it guided the policy of nations, and ruled the daily actions of individuals. All this is attested by the records of every nation which has a history, and by none more fully than by those of England. Yet, with these striking facts before their eyes, the present generation seem never, until now, to have inquired on what basis this belief of their forefathers was established, nor by what authority the delusion (if it was one) could have been for so many ages supported. Among a thousand persons who now treat the mention of Astrology with supercilious ridicule, there is scarcely one who knows distinctly what it is he laughs at, or on what plea his ancestors should stand excused for having, in their day, contemplated with respect the unfortunate object of modern derision.

The general want of information on these points, and the indifference with which such want has been hitherto regarded, cannot surely be attributed solely to the modern disrepute of the science; for mankind have usually, in every successive age, exercised great industry in tracing all previous customs, however trifling or obsolete, and in examining all sorts of creeds, however unimportant or erroneous, whenever there has appeared any striking connection between such matters and historical facts; and, since astrology is most unquestionably blended intimately with history, it therefore becomes necessary to seek for some further hypothesis, by which this ignorance and indifference may be accounted for.

Perhaps astrology has been conceived to have borne the same relation to astronomy as alchymy did to chymistry. If such has been the notion, it has certainly been adopted in error, for a modern chymist is still almost an alchymist: it is true that he no longer delays his work in deference to the planets, nor does he now try to make gold, nor to distil elixir of earthly immortality; but nevertheless he still avails himself, to a certain degree, of the same rules and the same means as those of the old alchymist: he is still intent upon the subtle processes of Nature, and still imitates her as far as he can. He reduces the diamond to charcoal by an operation analogous to that by which the alchymist sought to transmute lead into gold; and he mainly differs from the alchymist only in having assured himself that there is a point beyond which Nature forbids facsimiles. Not so slightly, however, does the astronomer differ from the astrologer, but toto cœlo: the astrologer considered the heavenly bodies and their motions merely as the mechanism wherewith he was to weave the tissue of his predictions; and astronomy is no more an integral part of astrology, than the loom is of the web which has been woven by it. To have an idea of what alchymy was, it is sufficient to have an idea of chymistry; but astronomy, in itself, will never give a notion of astrology, which requires additional and distinct consideration.

It may be urged, that in the present day a general idea of this bygone and disused science is quite sufficient for everybody not professedly antiquarian. Such an assertion would doubtless never be controverted, provided the proposed general idea might comprehend the truth. But the present actual general idea of astrology is by no means so comprehensive; indeed, nothing can well be more inaccurate, or even more false: it seems to have been adopted not from the elements of the science itself, but from trite observations made by writers against the science; and consequently the world now wonders at the lamentable defect of understanding that could ever have permitted belief in it—forgetting that astrology has been consigned to neglect, not in consequence of any primâ facie palpability in its imputed fallacies, nor indeed of any special skill or acuteness on the part of its professed adversaries, but rather in consequence of the sudden and astonishing growth of other undoubted sciences, with which it has been presumed to be incompatible, and which during the thousands of years of the reign of astrology were either unborn, or still slumbering in continued infancy.[2]

The words “professed adversaries,” which have just now been used, are of course not intended to be applied to those mighty explorers of Nature’s laws and man’s powers, who, in their lofty career, may have made an incidental swoop at the pretensions of astrology. Directly engaged in more exact pursuits, they stopped not to dissect this their casual prey, which, after having been thus struck by eagles, was left to regale crows and daws, and these, in their convivial loquacity, accused their unfortunate victims of crimes incapable of being committed, and of offences which had never been imagined. Of the real faults of their victim these garrulous bipeds seem not to have been aware, or, if aware, they seem to have considered them as not sufficiently prominent. Nor was this want of candour or information absolutely confined to the mere vulgar herd of vituperative scribblers, for even the sparkling essay against astrology, written by Voltaire (in his irrepressible desire to convince the world that he was au fait in everything), proves only that the writer, though the most generally informed man of his time, had mistaken the really assailable points of the object of his attack.

The author of the present Translation has no intention now of either advocating or impugning the doctrines of the science of which his Translation discourses: his purpose is a different one. He has that sort of respect for “the dead, which are really dead,” which, although it does not incline him to “praise” them “more than the living, which are yet alive,” is still sufficient to incite him to endeavour to avert the imputation of idiot credulity, to which their faith in astrology seems now to subject them in the general opinion of the enlightened “living.” And, while he disclaims all idea of presuming to offer any argument on either side of the question, as to the validity of the science, he must still, at the same time, confess his admiration of the ingenuity and contrivance manifest in its construction, and avow his readiness to believe that all its harmonized complications might have easily held dominion over some of the strongest minds in that darker period when it flourished.

In executing here the desire of attempting to vindicate the ancient credence in astrology, an elaborate disquisition would surely be not only unnecessary, but misplaced: it seems sufficient to refer the reader to the work of which the following is a translation, and to these undisputed facts—that the science was formerly inculcated by the highest and most erudite authorities of the period—that it was insisted on by votaries in all parts of the world, attesting and producing instances of its truth;—and, moreover, that it was so finely and beautifully put together, as to cause the only deficiency of one small, though most important, link in its whole chain of argument, to be undetected by dull minds, and readily supplied by enthusiastic genius. For centuries after centuries all branches of learning were either made subservient to astrology, or carried on in close alliance with it; and many of the illustrious names which it recalls to our recollection are gratefully reverenced even by modern science. The genius of Roger Bacon, although he was the first of that school of natural philosophy which acknowledges none but experimented truths, was nevertheless bowed to the doctrines of judicial astrology; and his greater Namesake, who after an interval of several centuries succeeded to him in giving proper direction to the mental energy, was still an arguer in favour of celestial influences: it may be, therefore, fairly inferred, that the subtle spell which had strength to enthrall “stuff” so “stern,” could have been of no weak or vulgar order, but that it was sufficiently potent and refined to interest and amuse even the present age.[3]

In this little volume will be found the whole of the elements of astrology, and the entire ground-work of those stupendous tomes in folio and quarto on the same subject, which were produced in myriads during the 16th and 17th centuries, for the due mystification of the then world. The present volume is addressed equally to the general reader, as well as to the votary of pure astrology, if any such there be; to the one it offers amusement; for the other, it should contain the most glowing interest. Even to the speculative metaphysician it will furnish food for contemplation; for, in addition to its peculiar hypothesis of cause and effect, it develops many of those apparent incongruities of character so often united in the same individual; and this development, even although adapted to the doctrine of the stars, still merits attention; inasmuch as the phenomena of which it treats (in whatever way they may be produced or regulated) will ever remain in actual existence.

The only English translation of Ptolemy’s Tetrabiblos, hitherto published, appears to have been first set forth in 1701, under the name of “The Quadripartite.” That publication has been long removed from general sale; and its gross misinterpretation of the author, caused by the carelessness or ignorance of Whalley and his assistants, by whom it was produced, has rendered most of its pages unintelligible: its absence is, therefore, scarcely to be regretted. The second edition of the same translation, professing to be “revised, corrected, and improved,” and published by Browne and Sibley, in 1786, was not, in any one instance, purified from the blunders and obscurities which disgraced its predecessor: it seems, in fact, less excusable than the former edition, of which it was merely a reprint, without being at all corrected, not even in certain typographical errata which the former printer had been zealous enough to point out in his final page. Even this second publication, worthless as it intrinsically is, can rarely now be met with, and, like the former, only at a very heavy price.

The present Translation has been made from Proclus’s Greek Paraphrase of Ptolemy’s original text; the edition followed is that of the Elzevirs, dated in 1635.[4] But, in the course of translation, continual references have been also had to various editions of the original text, in order to ascertain the proper acceptation of doubtful passages. The editions thus inspected were that by Camerarius, printed at Nuremberg in 1535; that by Melancthon, printed at Basle in 1553; and that by Junctinus, printed, with his own enormous commentaries, at Lyons, in 1581. Independently of these references, the present translation has been collated with the Latin of Leo Allatius, and with two other Latin translations: one printed at Basle, together with a translation of the Almagest in 1541; the other by itself at Perugio, in 1646.[5] The Translator has devoted all this extreme care and attention to his labours, in the wish to render Ptolemy’s astro-judicial doctrine into English as purely and perfectly as possible; and, with the same view, he has likewise added, in an Appendix, certain extracts from such parts of the Almagest as were found to be referred to in his present work. Further illustration is also given by notes gathered from the “Primum Mobile” of Placidus,[6] and from a variety of other sources whence any elucidation of the text might be derived. Even Whalley’s “Annotations” (to use his own grandiloquent designation) have occasionally yielded information, not altogether unimportant, although generally incomplete.

It seems improper to close this Preface (notwithstanding the bulk it has already attained), without annexing the following short notice of the life and works of the great man from whom the Tetrabiblos has emanated.

Claudius Ptolemy was born at Pelusium, in Ægypt, and became an illustrious disciple of the school of Alexandria, in which city he flourished during the reign of Adrian and that of Antoninus Pius. The date of his birth has been commonly assigned to the 70th year of the Christian æra; but the accuracy of this date seems questionable; for he has himself noted in one part of his works, that Antoninus reigned twenty-three years. He must have, therefore, survived that prince; and, as it is not probable that he continued his scientific labours until after ninety years of age, which he must have done had he been born about the year 70, because Antoninus died in the year 161, it seems that his birth would be more properly ascribed to some later period. Moreover, it is asserted by the Arabians, that he died in the 78th year of his age; and a similar statement is also made by Luca Gauricus, in the dedication of his version of the Almagest[7] to Dominico Palavicini: Gauricus has, however, placed his death in the year 147, which does not accord with the fact of his having survived Antoninus.

Ptolemy has recorded that he observed, at Alexandria, an eclipse of the Moon, in the 9th year of Adrian; and that he made many observations upon the fixed stars in the 2nd year of Antoninus Pius: whence it may be concluded, that his observations upon the heavens were principally made during the period from a.d. 125 to a.d. 140, or thereabouts; and it also follows, of course, that the supposition, entertained by some authors, of his identity with the Ptolemy who was always in attendance upon Galba, as his personal astrologer, and who promised Otho that he should survive Nero and obtain the empire, is entirely without foundation. To Gauricus’s[8] version of the Almagest there is also another dedication, addressed to Pope Sixtus, and composed by George Trapezuntius, describing Ptolemy as “regiâ stirpe oriundum,” and explaining that he had, “with a truly regal mind,” applied himself to the sciences, because the ancient sceptre of the Ptolemies had previously passed into the hands of Cleopatra, and because the kingdom of Ægypt had been since reduced to the state of a Roman province. The authentic details of the circumstances of Ptolemy’s life are, however, extremely few. It is said that he was distinguished among the Greeks by the epithets “most wise,” and “most divine,” on account of his great learning; and, according to the Preface to Whalley’s translation of the Tetrabiblos, the Arabians report that “he was extremely abstemious, and rode much on horseback”; adding, that although he was “spruce in apparel,” yet his breath was not remarkable for an agreeable odour.

The errors of the Ptolemaic theory of the universe have now been long discarded; but there are many points in which modern sciences, and modern astronomy in particular, have reaped incalculable benefits from the labours and researches of its great founder. He has preserved and transmitted to us the observations and principal discoveries of remoter periods, and has enriched and augmented them with his own. He corrected Hipparchus’s catalogue of the fixed stars, and formed tables for the calculation and regulation of the motions of the Sun, Moon, and planets. He was, in fact, the first who collected the scattered and detached observations of Aristotle, Hipparchus, Posidonius, and others on the economy of the world, and digested them into a system, which he set forth in his Μεγαλη Σνταξις or Great Construction, divided into thirteen books, and called, after him, the Ptolemaic System. This and all his other astronomical works are founded upon the hypothesis, that the earth is at rest in the centre of the universe, and that the heavenly bodies, stars, and planets, all move round it in solid orbs, whose motions are all directed by one primum mobile, or first mover, of which he discourses at large in the “Great Construction.” In that work he also treats of the figure and divisions of the earth, of the right and oblique ascensions of the heavenly bodies, and of the motions of the Sun, Moon, and planets; and he gives tables for finding their situations, latitudes, longitudes, and motions: he treats also of eclipses, and the methods of computing them; and he discourses of the fixed stars, of which he furnishes a numerous catalogue, with their magnitudes, latitudes, and longitudes.[9]

It has been truly said, that “Ptolemy’s order, false as it was, enabled observers to give a plausible account of the motions of the Sun and Moon, to foretell eclipses, and to improve geography[10];” or, in other words, that it represented the actual phenomena of the heavens as they really appear to a spectator on the earth. It is therefore clear that Ptolemy’s astrology is just as applicable to modern and improved astronomy as it was to his own.[11]

In the year 827[12] the “Great Construction” was translated by the Arabians into their own language, and by them communicated to Europe. It is through them that it has been usually known by the name of the Almagest. In the 13th century, the Emperor Frederic II caused it to be translated from the Arabic into Latin, and Sacrobosco[13] was consequently enabled to write his famous work upon the sphere. It was not, however, until about the end of the 15th century that the “Great Construction” was translated into Latin from the original text; and this important service was rendered to science by Purbach, a professor of philosophy at Vienna, who learned the Greek tongue at the instigation of Cardinal Bessarion. By means of this translation, the Ephemerides of George Müller, surnamed Regiomontanus, a disciple of Purbach’s, were first composed. The Greek text of the Almagest, or Great Construction, was first published at Basle, by Simon Grynæus, in 1538; and it was again printed at the same place in 1551, with certain other works of Ptolemy.[14] The rest of Ptolemy’s works connected with astronomy, and now extant, are the Tetrabiblos, or Four Books of the Influence of the Stars[15] (now translated); the Centiloquy, or Fruit of his Four Books, being a kind of supplement to the former; and the Significations of the Fixed Stars. The last is merely a daily calendar, showing the risings and settings of the stars, and the nature of the weather thereby produced. There are likewise extant his geographical work (which has rendered important service to modern geographers), and also his celebrated book on Harmonics, or the Theory of Sound.

Proclus, to whom the world is indebted for the improved text of the Tetrabiblos,[16] was born at Constantinople, in the year 410. He studied at Alexandria and at Athens, and became very eminent among the later Platonists. He succeeded Syrianus, a celebrated philosopher, in the rectorship of the Platonic school at Athens, and died there in 485.[17] He was a most voluminous author, in poetry as well as in prose. Among his works there are Hymns to the Sun, to Venus, and to the Muses; Commentaries upon several pieces of Plato, and upon Ptolemy’s Tetrabiblos[18]; an Epitome or Commendium of all the Astronomical Precepts demonstrated in the Almagest; and elements of Theology and Natural Philosophy. He was in dispute with the Christians on the question of the eternity of the world, which he undertook to prove in eighteen elaborate arguments. A late writer in a certain periodical work has erroneously identified him with another Proclus, who was in favour with the Emperor Anastasius, and who destroyed the ships of Vitalianus, when besieging Constantinople in 514, by burning them with great brazen mirrors, or specula.

Signs of the Zodiac.

♈

Aries

♎

Libra

♉

Taurus

♏

Scorpio

♊

Gemini

♐

Sagittarius

♋

Cancer

♑

Capricorn

♌

Leo

♒

Aquarius

♍

Virgo

♓

Pisces

PTOLEMY’S TETRABIBLOS

OR

FOUR BOOKS

OF THE

INFLUENCE OF THE STARS

BOOK THE FIRST

CHAPTER IPROEM

The studies preliminary to astronomical prognostication, O Syrus! are two: the one, first alike in order and in power, leads to the knowledge of the figurations of the Sun, the Moon, and the stars; and of their relative aspects to each other, and to the earth: the other takes into consideration the changes which their aspects create, by means of their natural properties, in objects under their influence.

The first mentioned study has been already explained in the Syntaxis[19] to the utmost practicable extent; for it is complete in itself, and of essential utility even without being blended with the second; to which this treatise will be devoted, and which is not equally self-complete. The present work shall, however, be regulated by that due regard for truth which philosophy demands: and since the material quality of the objects acted upon renders them weak and variable, and difficult to be accurately apprehended, no positive or infallible rules (as were given in detailing the first doctrine, which is always governed by the same immutable laws) can be here set forth: while, on the other hand, a due observation of most of those general events, which evidently trace their causes to the Ambient, shall not be omitted.

It is, however, a common practice with the vulgar to slander everything which is difficult of attainment, and surely they who condemn the first of these two studies must be considered totally blind, whatever arguments may be produced in support of those who impugn the second. There are also persons who imagine that whatever they themselves have not been able to acquire, must be utterly beyond the reach of all understanding; while others again will consider as useless any science of which (although they may have been often instructed in it) they have failed to preserve the recollection, owing to its difficulty of retention. In reference to these opinions, therefore, an endeavour shall be made to investigate the extent to which prognostication by astronomy is practicable, as well as serviceable, previously to detailing the particulars of the doctrine.

CHAPTER IIKNOWLEDGE MAY BE ACQUIRED BY ASTRONOMY TO A CERTAIN EXTENT

That a certain power, derived from the æthereal nature, is diffused over and pervades the whole atmosphere of the earth, is clearly evident to all men. Fire and air, the first of the sublunary elements, are encompassed and altered by the motions of the æther. These elements in their turn encompass all inferior matter, and vary it as they themselves are varied; acting on earth and water, on plants and animals.[20]

The Sun, always acting in connection with the Ambient, contributes to the regulation of all earthly things: not only by the revolution of the seasons does he bring to perfection the embryo of animals, the buds of plants, the spring of waters, and the alteration of bodies, but by his daily progress also he operates other changes in light, heat, moisture, dryness and cold; dependent upon his situation with regard to the zenith.

The Moon, being of all the heavenly bodies the nearest to the Earth, also dispenses much influence; and things animate and inanimate sympathize and vary with her. By the changes of her illumination, rivers swell and are reduced; the tides of the sea are ruled by her risings and settings; and plants and animals are expanded or collapsed, if not entirely at least partially, as she waxes or wanes.

The stars likewise (as well the fixed stars as the planets), in performing their revolutions,[21] produce many impressions on the Ambient. They cause heats, winds, and storms, to the influence of which earthly things are conformably subjected.

And, further, the mutual configurations of all these heavenly bodies, by commingling the influence with which each is separately invested, produce a multiplicity of changes. The power of the Sun however predominates, because it is more generally distributed; the others either co-operate with his power or diminish its effect: the Moon more frequently and more plainly performs this at her conjunction, at her first and last quarter, and at her opposition: the stars act also to a similar purpose, but at longer intervals and more obscurely than the Moon; and their operation principally depends upon the mode of their visibility, their occultation and their declination.

From these premises it follows not only that all bodies, which may be already compounded, are subjected to the motion of the stars, but also that the impregnation and growth of the seeds from which all bodies proceed, are framed and moulded by the quality existing in the Ambient at the time of such impregnation and growth. And it is upon this principle that the more observant husbandmen and shepherds are accustomed, by drawing their inferences from the particular breezes which may happen at seed-time and at the impregnation of their cattle, to form predictions as to the quality of the expected produce. In short, however unlearned in the philosophy of nature, these men can foretell, solely by their previous observation, all the more general and usual effects which result from the plainer and more visible configurations of the Sun, Moon, and stars. It is daily seen that even most illiterate persons, with no other aid than their own experienced observation, are capable of predicting events which may be consequent on the more extended influence of the Sun and the more simple order of the Ambient, and which may not be open to variation by any complex configurations of the Moon and stars towards the Sun. There are, moreover, among the brute creation, animals who evidently form prognostication, and use this wonderful instinct at the changes of the several seasons of the year, spring, summer, autumn, and winter; and, also, at the changes of the wind.

In producing the changes of the seasons, the Sun itself is chiefly the operating and visible cause. There are, however, other events which, although they are not indicated in so simple a manner, but dependent on a slight complication of causes in the Ambient, are also foreknown by persons who have applied their observation to that end. Of this kind, are tempests and gales of wind, produced by certain aspects of the Moon, or the fixed stars, towards the Sun, according to their several courses, and the approach of which is usually foreseen by mariners. At the same time, prognostication made by persons of this class must be frequently fallacious, owing to their deficiency in science and their consequent inability to give necessary consideration to the time and place, or to the revolutions of the planets; all which circumstances, when exactly defined and understood, certainly tend towards accurate foreknowledge.

When, therefore, a thorough knowledge of the motions of the stars, and of the Sun and Moon, shall have been acquired, and when the situation of the place, the time, and all the configurations actually existing at that place and time, shall also be duly known; and such knowledge be yet further improved by an acquaintance with the natures of the heavenly bodies—not of what they are composed, but of the effective influences they possess; as, for instance, that heat is the property of the Sun, and moisture of the Moon, and that other peculiar properties respectively appertain to the rest of them;—when all these qualifications for prescience may be possessed by any individual, there seems no obstacle to deprive him of the insight, offered at once by nature and his own judgment, into the effects arising out of the quality of all the various influences compounded together. So that he will thus be competent to predict the peculiar constitution of the atmosphere in every season, as, for instance, with regard to its greater heat or moisture, or other similar qualities; all which may be foreseen by the visible position or configuration of the stars and the Moon towards the Sun.

Since it is thus clearly practicable, by an accurate knowledge of the points above enumerated, to make predictions concerning the proper quality of the seasons, there also seems no impediment to the formation of similar prognostication concerning the destiny and disposition of every human being. For by the constitution of the Ambient, even at the time of any individual’s primary conformation, the general quality of that individual’s temperament may be perceived; and the corporeal shape and mental capacity with which the person will be endowed at birth may be pronounced; as well as the favourable and unfavourable events indicated by the state of the Ambient, and liable to attend the individual at certain future periods; since, for instance, an event dependent on one disposition of the Ambient will be advantageous to a particular temperament, and that resulting from another unfavourable and injurious. From these circumstances, and others of similar import, the possibility of prescience is certainly evident.

There are, however, some plausible assailants of this doctrine, whose attacks although greatly misapplied seem yet worthy of the following observations.

In the first place, the science demands the greatest study and a constant attention to a multitude of different points; and as all persons who are but imperfectly practised in it must necessarily commit frequent mistakes, it has been supposed that even such events as have been truly predicted have taken place by chance only, and not from any operative cause in nature. But it should be remembered that these mistakes arise, not from any deficiency or want of power in the science itself, but from the incompetency of unqualified persons who pretend to exercise it. And, besides this, the majority of the persons who set themselves up as professors of this science, avail themselves of its name and credit for the sake of passing off some other mode of divination; by that means defrauding the ignorant, and pretending to foretell many things which from their nature cannot possibly be foreknown; and consequently affording opportunities to more intelligent people to impugn the value even of such predictions as can rationally be made. The reproach, however, thus brought upon the science is wholly unmerited; for it would be equally just to condemn all other branches of philosophy, because each numbers among its professors some mischievous pretenders.

Secondly, it is not attempted to be denied that any individual, although he may have attained to the greatest possible accuracy in the science, must still be liable to frequent error, arising out of the very nature of his undertaking, and from the weakness of his limited capacity in comparison with the magnitude of his object. For the whole theory of the quality of matter is supported by inference rather than by positive and scientific proof; and this is caused principally by the concretion of its temperament out of a multitude of dissimilar ingredients. And, although the former configurations of the planets have been observed to produce certain consequences (which have been adapted to configurations now taking place), and are, after long periods, and in a greater or less degree, resembled by subsequent configurations, yet these subsequent configurations never become exactly similar to those which have preceded them. For an entire return of all the heavenly bodies to the exact situation in which they have once stood with regard to the earth will never take place, or at least not in any period determinable by human calculation, whatever vain attempts may be made to acquire such unattainable knowledge.[22] The examples referred to for guidance being therefore not exactly similar to the existing cases to which they are now applied, it must naturally follow that predictions are sometimes not borne out by the events. Hence arises the sole difficulty in the consideration of events produced by the Ambient. For no other concurrent cause has been hitherto combined with the motion of the heavenly bodies; although the doctrine of nativities, particularly that part of it relating to peculiar individual temperament, demands also the consideration of other concomitant causes, which are neither trifling nor unimportant, but essentially potent in affecting the individual properties of the creatures born. Thus the variety in seed has the chief influence in supplying the peculiar quality of each species; for, under the same disposition of the Ambient and of the horizon, each various kind of seed prevails in determining the distinct formation of its own proper species; thus man is born, or the horse is foaled; and by the same law are brought forth all the other various creatures and productions of the earth. It is also to be remembered, that considerable variations are caused in all creatures by the respective places where they may be brought forth: for although, under the same disposition of the Ambient, the germs of the future creatures may be of one species, whether human or of the horse, the difference in situation, of the places in which they are generated, produces a dissimilarity in the body and spirit of one from the body and spirit of another: and in addition to this it must be considered that different modes of nurture, and the variety of ranks, manners, and customs, contribute to render the course of life of one individual greatly different from that of another[23]; consequently, unless every one of these varieties be duly blended with the causes arising in the Ambient, the prejudgment of any event will doubtless be very incomplete. For, although the greatest multiplicity of power exists in the Ambient, and although all other things act as concurrent causes in unison with it, and can never claim it as a concurrent cause in subservience to them, there will still, nevertheless, be a great deficiency in predictions attempted to be made by means of the heavenly motions alone, without regard to the other concurrent causes just now adverted to.

Under these circumstances, it would seem judicious neither to deny altogether the practicability of prescience, because prognostications thus imperfectly derived are sometimes liable to be fallacious; nor, on the other hand, to admit that all events, whatever, are open to previous inquiry; as if such inquiry could in all cases be securely conducted without having recourse to mere inference, and as if it were not limited by the narrow extent of mere human abilities. The art of navigation, for instance, is not rejected, although it is in many points incomplete; therefore the bare fact that predictions are frequently imperfect cannot authorise the rejection of the art of prescience: the magnitude of its scope, and the faint resemblance that it bears to a divine attribute, should rather demand grateful commendations, and receive the utmost regard and attention. And, since no weakness is imputed to a physician, because he inquires into the individual habit of his patient, as well as into the nature of the disease, no imputation can justly attach to the professor of prognostication, because he combines the consideration of species, nurture, education and country, with that of the motion of the heavens: for as the physician acts but reasonably, in thus considering the proper constitution of the sick person as well as his disease; so, in forming predictions, it must surely be justifiably allowable to comprehend in that consideration every other thing connected with the subject in addition to the motion of the heavens, and to collect and compare with that motion all other co-operating circumstances arising elsewhere.

CHAPTER IIITHAT PRESCIENCE IS USEFUL

It appears, then, that prescience by astronomy is possible under certain adaptation; and that alone it will afford premonition, as far as symptoms in the Ambient enable it to do so, of all such events as happen to men by the influence of the Ambient. These events are, from their commencement, always in conformity with the spiritual and corporeal faculties, and their occasional affections; as well as with the shorter or longer duration of those affections. They are also conformable with other things which, although not actually in man’s immediate person, are still absolutely and naturally connected with him: in connection with his body they are applicable to his estate, and his conjugal cohabitations; in connection with his spirit, they relate to his offspring[24] and his rank; and they are also connected with all fortuitous circumstances which may occasionally befall him.

That the foreknowledge of these can be attained has already been demonstrated; and it remains to speak of the utility of the attainment. First, however, let it be said in what respect and with what view it is proposed to draw advantage from this science; if it be considered in its tendency to promote the good of the mind, no object more advantageous can surely be wanting to induce the world to rejoice and delight in it, since it offers an acquaintance with things divine and human: if it be considered in respect to the benefits it is capable of conferring on the body, its utility in this view also, will be found on comparison to excel that of all other arts conducive to the comforts of life, for it is of more general application and service than all the others together. And, although it may be objected to the art of prescience, that it does not co-operate towards the acquirement of riches or glory, let it also be remembered that the same objection attaches to every other art and science; since there is not one which can of itself produce either riches or glory, not yet is there one which is on that plea deemed useless: it seems, therefore, that the science of prognostication, with its high qualifications and its aptitude to the most important objects, does not, in any greater degree, deserve to be condemned.

In general, however, the persons who attack and reprobate it as being useless, do not pay due regard to the manner in which it becomes necessary; but deny its utility on the specious argument that it is superfluous and puerile to attempt to foreknow things which must inevitably come to pass: thus considering it in a mode at once abstracted, unlearned, and unfair. For, in the first place, this fact ought to be kept in view, that events which necessarily and fully happen, whether exciting fear or creating joy, if arriving unforeseen, will either overwhelm the mind with terror or destroy its composure by sudden delight; if, however, such events should have been foreknown, the mind will have been previously prepared for their reception, and will preserve an equable calmness, by having been accustomed to contemplate the approaching event as though it were present, so that, on its actual arrival, it will be sustained with tranquillity and constancy.