(46) Dear Reader, I understand the Astrologers Meanings and Sayings full well, and I have perused their Writings also, and taken Notice how they describe the Course of the Sun and Stars, neither do I despise it, but hold that for the most Part to be good and right.

(1) The learned and highly experienced Masters of Astrology, or the starry Art, are come to high and deep in their Understanding, that they know the Course and Effects of the Stars, what their Conjunction, Influence, and Breaking through of their Powers and Virtues denotes, and produces; and how thereby Wind, Rain, Snow, and Heat is caused, also Good and Evil, Prosperity and Adversity, Life and Death, and all the Drivings and Agitations in this World. [Good Hap, bad Hap: Good Luck, and Mischance or Mischiefs.] [Inflection.] And

(5) When they tell us that a certain cold star is more benevolent to us in proportion as it is further away, they clearly make its harmful influence depend upon the coldness of its nature; and yet it ought to be beneficent to us when it is in the opposed Zodiacal figures.

When the cold planet, we are told, is in opposition to the cold, both become meanacing: but the natural effect would be a compromise.

And we are asked to believe that one of them is happy by day and grows kindly under the warmth, while another, of a fiery nature, is most cheerful by night- as if it were not always day to them, light to them, and as if the first one could be darkened by night at that great distance above the earth's shadow.

Then there is the notion that the moon, in conjunction with a certain star, is softened at her full but is malignant in the same conjunction when her light has waned; yet, if anything of this order could be admitted, the very opposite would be the case. For when she is full to us she must be dark on the further hemisphere, that is to that star which stands above her; and when dark to us she is full to that other star, upon which only then, on the contrary, does she look with her light. To the moon itself, in fact, it can make no difference in what aspect she stands, for she is always lit on the upper or on the under half: to the other star, the warmth from the moon, of which they speak, might make a difference; but that warmth would reach it precisely when the moon is without light to us; at its darkest to us it is full to that other, and therefore beneficent. The darkness of the moon to us is of moment to the earth, but brings no trouble to the planet above. That planet, it is alleged, can give no help on account of its remoteness and therefore seems less well disposed; but the moon at its full suffices to the lower realm so that the distance of the other is of no importance. When the moon, though dark to us, is in aspect with the Fiery Star she is held to be favourable: the reason alleged is that the force of Mars is all-sufficient since it contains more fire than it needs.

The truth is that while the material emanations from the living beings of the heavenly system are of various degrees of warmth- planet differing from planet in this respect- no cold comes from them: the nature of the space in which they have their being is voucher for that.

The star known as Jupiter includes a due measure of fire , in this resembling the Morning-star and therefore seeming to be in alliance with it. In aspect with what is known as the Fiery Star, Jupiter is beneficent by virtue of the mixing of influences: in aspect with Saturn unfriendly by dint of distance. Mercury, it would seem, is indifferent whatever stars it be in aspect with; for it adopts any and every character.

But all the stars are serviceable to the Universe, and therefore can stand to each other only as the service of the Universe demands, in a harmony like that observed in the members of any one animal form. They exist essentially for the purpose of the Universe, just as the gall exists for the purposes of the body as a whole not less than for its own immediate function: it is to be the inciter of the animal spirits but without allowing the entire organism and its own especial region to run riot. Some such balance of function was indispensable in the All- bitter with sweet. There must be differentiation- eyes and so forth- but all the members will be in sympathy with the entire animal frame to which they belong. Only so can there be a unity and a total harmony.

And in such a total, analogy will make every part a Sign.

(2) For time always proceeding the divine mode of knowledge becomes evanescent, through being frequently mingled and contaminated with much of what is mortal. This divine mode is indeed [in astrology also], and a certain clear indication of truth, though it is but small, is at the same time preserved in it. For it places before our eyes manifest signs of the mensuration of the divine periods, when it predicts the eclipses of the sun and moon, and the concursions of the moon with the fixed stars, and when the experience of the sight is seen to accord with the prediction. Moreover, the observations of the celestial bodies through the whole of time, both by the Chaldeans and by us, testify that this science is true. Indications, also, more known than these might be adduced, if the present discussion was precedaneously about these particulars. But as they are superfluous, and do not pertain to the knowledge of the peculiar dæmon, I shall, as it is fit so to do, omit them, and pass on to things more appropriate than these.

(2) Moreover, the lations of the stars approximate to the eternal circulations of the heavens, not only locally, but also in powers, and the irradiations of light. But these are moved conformably to the mandates of the celestial Gods. For the most pure, agile, and supreme part of the air, is adapted to be enkindled [ i. e. is most inflammable], so that when the Gods assent, it is immediately set on fire. And if some one thinks that certain effluxions of the celestial bodies are imparted to the air, his opinion will not be discordant with what is frequently effected by the divine art. The union, also, and sympathy of the universe, and the simultaneous motion of the most remote parts, as if they were near, and belonged to one animal, cause these signs to be sent from the Gods to men in the most luminous manner, primarily, indeed, through the heavens, but afterwards through the air.

(8) I will treat, Of the Earth. Of the Deep above the Earth. Of the Incorporation or Compacting of the Bodies of the Stars. Of the seven chief Qualities of the Planets, and of their Heart, which is the Sun. Of the four Elements. Of the outward comprehensible or palpable Birth or Geniture, which exists out of this whole Regimen, or Dominion. Of the wonderful Proportion and Fitness, or Dexterity of the whole Wheel of Nature.

(89) If we will rightly search into the Original of the Stars Birth and Geniture, or their Beginning, then we may exactly know the Birth or Geniture of the Life, viz. how the Life generates itself in a Body; for these all are one Kind of Birth or Geniture.

(3) And after the Singer advances the Astrologer, with a horologe in his hand, and a palm, the symbols of astrology. He must have the astrological books of Hermes, which are four in number, always in his mouth. Of these, one is about the order of the fixed stars that are visible, and another about the conjunctions and luminous appearances of the sun and moon; and the rest respecting their risings.

(7) But, if the stars announce the future- as we hold of many other things also- what explanation of the cause have we to offer? What explains the purposeful arrangement thus implied? Obviously, unless the particular is included under some general principle of order, there can be no signification.

We may think of the stars as letters perpetually being inscribed on the heavens or inscribed once for all and yet moving as they pursue the other tasks allotted to them: upon these main tasks will follow the quality of signifying, just as the one principle underlying any living unit enables us to reason from member to member, so that for example we may judge of character and even of perils and safeguards by indications in the eyes or in some other part of the body. If these parts of us are members of a whole, so are we: in different ways the one law applies.

All teems with symbol; the wise man is the man who in any one thing can read another, a process familiar to all of us in not a few examples of everyday experience.

But what is the comprehensive principle of co-ordination? Establish this and we have a reasonable basis for the divination, not only by stars but also by birds and other animals, from which we derive guidance in our varied concerns.

All things must be enchained; and the sympathy and correspondence obtaining in any one closely knit organism must exist, first, and most intensely, in the All. There must be one principle constituting this unit of many forms of life and enclosing the several members within the unity, while at the same time, precisely as in each thing of detail the parts too have each a definite function, so in the All each several member must have its own task- but more markedly so since in this case the parts are not merely members but themselves Alls, members of the loftier Kind.

Thus each entity takes its origin from one Principle and, therefore, while executing its own function, works in with every other member of that All from which its distinct task has by no means cut it off: each performs its act, each receives something from the others, every one at its own moment bringing its touch of sweet or bitter. And there is nothing undesigned, nothing of chance, in all the process: all is one scheme of differentiation, starting from the Firsts and working itself out in a continuous progression of Kinds.

(1) That the circuit of the stars indicates definite events to come but without being the cause direct of all that happens, has been elsewhere affirmed, and proved by some modicum of argument: but the subject demands more precise and detailed investigation for to take the one view rather than the other is of no small moment.

The belief is that the planets in their courses actually produce not merely such conditions as poverty, wealth, health and sickness but even ugliness and beauty and, gravest of all, vices and virtue and the very acts that spring from these qualities, the definite doings of each moment of virtue or vice. We are to suppose the stars to be annoyed with men- and upon matters in which men, moulded to what they are by the stars themselves, can surely do them no wrong.

They will be distributing what pass for their good gifts, not out of kindness towards the recipients but as they themselves are affected pleasantly or disagreeably at the various points of their course; so that they must be supposed to change their plans as they stand at their zeniths or are declining.

More absurdly still, some of them are supposed to be malicious and others to be helpful, and yet the evil stars will bestow favours and the benevolent act harshly: further, their action alters as they see each other or not, so that, after all, they possess no definite nature but vary according to their angles of aspect; a star is kindly when it sees one of its fellows but changes at sight of another: and there is even a distinction to be made in the seeing as it occurs in this figure or in that. Lastly, all acting together, the fused influence is different again from that of each single star, just as the blending of distinct fluids gives a mixture unlike any of them.

Since these opinions and others of the same order are prevalent, it will be well to examine them carefully one by one, beginning with the fundamental question:

(1) IT is difficult for this age to estimate correctly the profound effect produced upon the religions, philosophies, and sciences of antiquity by the study of the planets, luminaries, and constellations. Not without adequate reason were the Magi of Persia called the Star Gazers. The Egyptians were honored with a special appellation because of their proficiency in computing the power and motion of the heavenly bodies and their effect upon the destinies of nations and individuals. Ruins of primitive astronomical observatories have been discovered in all parts of the world, although in many cases modern archæologists are unaware of the true purpose for which these structures were erected. While the telescope was unknown to ancient astronomers, they made many remarkable calculations with instruments cut from blocks of granite or pounded from sheets of brass and cop per. In India such instruments are still in use, and they posses a high degree of accuracy. In Jaipur, Rajputana, India, an observatory consisting largely of immense stone sundials is still in operation. The famous Chinese observatory on the wall of Peking consists of immense bronze instruments, including a telescope in the form of a hollow tube without lenses.

(34) There are two distinct systems of astrological philosophy. One of them, the Ptolemaic, is geocentric: the earth is considered the center of the solar system, around which the sun, moon, and planets revolve. Astronomically, the geocentric system is incorrect; but for thousands of years it has proved its accuracy when applied to the material nature of earthly things. A careful consideration of the writings of the great occultists and a study of their diagrams reveal the fact that many of them were acquainted with another method of arranging the heavenly bodies.

(15) The same holds also of astronomy. For treating of the description of the celestial objects, about the form of the universe, and the revolution of the heavens, and the motion of the stars, leading the soul nearer to the creative power, it teaches to quickness in perceiving the seasons of the year, the changes of the air, and the appearance of the stars; since also navigation and husbandry derive from this much benefit, as architecture and building from geometry. This branch of learning, too, makes the soul in the highest degree observant, capable of perceiving the true and detecting the false, of discovering correspondences and proportions, so as to hunt out for similarity in things dissimilar; and conducts us to the discovery of length without breadth, and superficial extent without thickness, and an indivisible point, and transports to intellectual objects from those of sense.

(13) this now is the Sun, or the Contents of the astral Birth or Geniture, of which I here intend to write. And now it may be asked: What are the Stars? or out of what are they come to be?

(1) Let us, therefore, pass on to the mode of divination which is effected through human art, and which possesses much of conjecture and opinion. But concerning this you say as follows: “ Some also establish the art of the investigation of futurity through the viscera, through birds, and through the stars .” And there are, indeed, many other arts of this kind, but the above are sufficient to exhibit the whole artificial species of divination. Universally, therefore, this art employs certain divine signs, which derive their completion from the Gods, according to various modes. But from divine portents, according to an alliance of things to the signs which are exhibited, art in a certain respect decides, and from certain probabilities conjecturally predicts. The Gods, therefore, produce the signs, either through nature, which is subservient both generally and particularly to the generation of effects; or through genesiurgic dæmons, who presiding over the elements of the universe, partial bodies, and every thing contained in the world, conduct with facility the phænomena, conformably to the will of the Gods. But these signs symbolically premanifest the decrees of divinity and of futurity, as Heraclitus says, “neither speaking nor concealing, but signifying;” because they express the mode of fabrication through premanifestation. As, therefore, the Gods generate all things through forms , in a similar manner they signify all things through signs, impressed as it were by a seal ( δια συνθηματων ). Perhaps, likewise, they render by this mean our intelligence more acute. And thus much has been said by us in common concerning the whole of this kind of human art.

(7) So likewise this Intelligence diffuses Its virtue multiplied among the stars. Itself revolving on its unity. Virtue diverse doth a diverse alloyage Make with the precious body that it quickens, In which, as life in you, it is combined. From the glad nature whence it is derived, The mingled virtue through the body shines, Even as gladness through the living pupil. From this proceeds whate'er from light to light Appeareth different, not from dense and rare: This is the formal principle that produces, According to its goodness, dark and bright."

(38) For the instant or innate Wheel of the Stars and Planets is no otherwise than as the Birth or Geniture of the seventh Spirit of Nature, before the Time of the World rose up, wherein were formed Images and Figures, Forms, Shapes, or Ideas, as also heavenly Fruits, according to the eternal Right, Law, or Order of the Deity.

(56) The Head contains the five Senses, viz. Seeing, Hearing, Smelling, Tasting, and Feeling, wherein the Stars and Elements qualify, and therein exists the Sydereal, or Heavenly Starry or Astral and Natural Spirit in Men and Beasts; in this flow forth Good and Evil, for it is the House of the Stars.

(49) In the Third Book of the Mathesis of Julius Firmicus Maternus appears the following extract concerning the positions of the heavenly bodies at the time of the establishment of the inferior universe: "According to Æsculapius, therefore, and Anubius, to whom especially the divinity Mercury committed the secrets of the astrological science, the geniture of the world is as follows: They constituted the Sun in the 15th part of Leo, the Moon in the 15th part of Cancer, Saturn in the 15th part of Capricorn, Jupiter in the 15th part of Sagittary, Mars in the 15th part of Scorpio, Venus in the 15th part of Libra, Mercury in the 15th part of Virgo, and the Horoscope in the 15th part of Cancer. Conformably to this geniture, therefore, to these conditions of the stars, and the testimonies which they adduce in confirmation of this geniture, they are of opinion that the destinies of men, also, are disposed in accordance with the above arrangement, as maybe learnt from that book of Æsculapius which is called Μυριογενεσις, (i.e. Ten Thousand, or an innumerable multitude of Genitures) in order that nothing in the several genitures of men may be found to be discordant with the above-mentioned geniture of the world." The seven ages of man are under the control of the planets in the following order: infancy, the moon; childhood, Mercury; adolescence, Venus; maturity, the sun; middle age, Mars; advanced age, Jupiter; and decrepitude and dissolution, Saturn.

(1) It is necessary, however, to think that the soul which uses divination of this kind, not only becomes an auditor of the prediction, but also contributes in no small degree from itself to the consummation of it, and of what pertains to its operations. For this soul is coexcited and cooperates, and at the same time foreknows, through a certain necessary sympathy. Such a mode, therefore, of divination as this is entirely different from the divine and true mode, being alone able to predict respecting small and diurnal concerns, viz. respecting such as being placed in a divided nature, are borne along about generation, and which impart motions from themselves to those things that are able to receive them, and produce multiform passions in things which are naturally adapted to be copassive. Perfect foreknowledge, however, can never be effected through passion. For that which is itself especially immutable, immaterial, and entirely pure, is accustomed to apprehend the future; but that which is mingled with the most irrational and dark nature of a corporeal-formed and material essence is filled with abundant ignorance. An artificial apparatus, therefore, of this kind does not deserve to be called divination; nor is it proper to bestow much attention upon it, nor to believe in any other person who uses it, as if it possessed in itself a certain clear and known indication of truth. And thus much concerning divination of this kind.