(75) And the leaders of the heads of the thousands, who are placed over the whole creation and over all the stars, have also to do with the four intercalary days, being inseparable from their office, according to the reckoning of the year, and these render service on the four days which are not reckoned in the reckoning of the year.

(69) And these are the chiefs of their angels and their names, and their chief ones over hundreds and over fifties and over tens].

(80) And many chiefs of the stars shall transgress the order (prescribed). And these shall alter their orbits and tasks, And not appear at the seasons prescribed to them.

(82) And these are the names of those who lead them, who watch that they enter at their times, in their orders, in their seasons, in their months, in their periods of dominion, and in their positions.

(82) And these are the orders of the stars, which set in their places, and in their seasons and festivals and months.

(43) Now consider further the circle or sphere of the stars, they denote the various powers and wisdom of the Father, and they also are made by the power and wisdom of the Father.

(142) The most celebrated of the Babylonians, together with Ostanes and Zoroaster, very properly call the starry Spheres "Herds"; whether because these alone among corporeal magnitudes, are perfectly carried about around a Centre, or in conformity to the Oracles, because they are considered by them as in a certain respect the bonds and collectors of physical reasons, which they likewise call in their sacred discourse "Herds" (agelous) and by the insertion of a gamma (aggelous) Angels. Wherefore the Stars which preside over each of these herds are considered to be Deities or Dæmons, similar to the Angels, and are called Archangels; and they are seven in number.

(1) In that army are mighty archers and heroes, in battle equal to Bhima and Arjuna: Yuyudhāna, Virāta, and Drupada, each a mahāratha; Heroic Dhrishtaketu, Chekitāna, and the king of Kāśi; Purujit, Kuntibhoja, and Śaivya, all the best of men; Powerful Yudhāmanyu, brave Uttamaujā, Subhadrā’s son, and the sons of Draupadi— all mahārathas indeed.

(1) O best of the twice-born, let me also recount to you the leaders of my own army, those distinguished amongst ourselves. I shall name them, that you may know them all:

(82) And the names of those who lead them: Adnâr’êl, and Îjâsûsa’êl, and ’Elômê’êl--these three follow the leaders of the orders, and there is one that follows the three leaders of the orders which follow those leaders of stations that divide the four parts of the year.

(29) And of the fixed stars, the Pleiades are seven. And the Bears, by the help of which agriculture and navigation are carried through, consist of seven stars.

(1) Arjuna said: O Achyuta, between the two armies draw up my chariot, that I may behold those who stand there eager to fight, and may know, on the eve of battle, with whom I must contend.

(1) THE learned and highly experienced masters of astrology, or the starry art, are come so 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 denoteth and produceth; and how thereby wind, rain, snow, and heat are caused; also good and evil, prosperity and adversity, life and death, and all the drivings and agitations in this world.

(4) It is again not in reason that a particular star should be gladdened by seeing this or that other while, in a second couple, such an aspect is distressing: what enmities can affect such beings? what causes of enmity can there be among them?

And why should there be any difference as a given star sees certain others from the corner of a triangle or in opposition or at the angle of a square?

Why, again, should it see its fellow from some one given position and yet, in the next Zodiacal figure, not see it, though the two are actually nearer?

And, the cardinal question; by what conceivable process could they affect what is attributed to them? How explain either the action of any single star independently or, still more perplexing, the effect of their combined intentions?

We cannot think of them entering into compromises, each renouncing something of its efficiency and their final action in our regard amounting to a concerted plan.

No one star would suppress the contribution of another, nor would star yield to star and shape its conduct under suasion.

As for the fancy that while one is glad when it enters another's region, the second is vexed when in its turn it occupies the place of the first, surely this is like starting with the supposition of two friends and then going on to talk of one being attracted to the other who, however, abhors the first.

(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:

(8) Then the bowmen and the slingers, as they were called, set out. Then the grandfathers and the fathers of all the Quiché nation took their [battle] positions. They were on each one of the mountains, and they were like guards--of the mountains; they were guarding [with] their bows and slings; they were the sentinels of the war. They were not of different origin, nor did they have a different god, when they went. They went only to fortify their towns.

(82) These are the names, and the orders, and the leaders of those heads of thousands: Gîdâ’îjal, Kê’êl, and Hê’êl, and the name of the head of a thousand which is added to them, Asfâ’êl’: and the days of his dominion are at an end.

(5) Now, generalship involves three ideas: caution, enterprise, and the union of the two. And each of these consists of three things, acting as they do either by word, or by deeds, or by both together. And all this can be accomplished either by persuasion, or by compulsion, or by inflicting harm in the way of taking vengeance on those who ought to be punished; and this either by doing what is right, or by telling what is untrue, or by telling what is true, or by adopting any of these means conjointly at the same time.

(1) So steadfast and attentive were mine eyes In satisfying their decennial thirst, That all my other senses were extinct, And upon this side and on that they had Walls of indifference, so the holy smile Drew them unto itself with the old net When forcibly my sight was turned away Towards my left hand by those goddesses, Because I heard from them a "Too intently!" And that condition of the sight which is In eyes but lately smitten by the sun Bereft me of my vision some short while; But to the less when sight re-shaped itself, I say the less in reference to the greater Splendour from which perforce I had withdrawn, I saw upon its right wing wheeled about The glorious host returning with the sun And with the sevenfold flames upon their faces. As underneath its shields, to save itself, A squadron turns, and with its banner wheels, Before the whole thereof can change its front, That soldiery of the celestial kingdom Which marched in the advance had wholly passed us Before the chariot had turned its pole.

(43) The early star gazers, after dividing the zodiac into its houses, appointed the three brightest scars in each constellation to be the joint rulers of that house. Then they divided the house into three sections of ten degrees each, which they called decans. These, in turn, were divided in half, resulting in the breaking up of the zodiac into seventy-two duodecans of five degrees each. Over each of these duodecans the Hebrews placed a celestial intelligence, or angel, and from this system, has resulted the Qabbalistic arrangement of the seventy-two sacred names, which correspond to the seventy-two flowers, knops, and almonds upon the seven-branched Candlestick of the Tabernacle, and the seventy-two men who were chosen from the Twelve Tribes to represent Israel.