And it came to pass, when Jesus had finished saying these words, that Mary continued again and said: "My Lord, will not then the horoscope-casters and consulters from now on declare unto men what will come to pass for them?" And Jesus answered and said unto Mary: "If the horoscope-casters find the Fate and the sphere turned towards the left, according to their first extension, their words will come to pass, and they will say what is to take place. But if they chance on the Fate or the sphere turned to the right, they are bound to say nothing true, for I have changed their influences and their squares and their triangles and their octagons; seeing that their influences from the beginning onwards were continuously turned to the left and their squares and their triangles and their octagons. But now I have made them spend six months turned to the left and six months turned to the right. He who then shall find their reckoning from the time when I changed them, setting them so as to spend six months facing towards their left and six months facing their right paths,--he who then shall observe them in this wise, will know their influences surely and will declare all things which they will do. In like manner also the consulters, if they invoke the names of the rulers and chance on them facing the left, will tell [men] with accuracy all things concerning which they shall ask their decans. On the contrary, if the consulters invoke their names when they face to the right, they will not give ear unto them, because they are facing in another form compared with their former position in which Yew had established them; seeing that other are their names when they are turned to the left and other their names when they are turned to the right. And if they invoke them when they are turned to the right, they will not tell them the truth, but they will con-found them with confusion and threaten them with threatening. Those then who do not know their path, when they are turned to the right, and their triangles and their squares and all their figures, will find nothing true, but will be confounded in great confusion and will find themselves in great delusion, because I have now changed the works which they effected aforetime in their squares, when turned to the left, and in their triangles and in their octagons, in which they were busied continuously turned to the left; and I have made them spend six months forming all their configurations turned to the right, in order that they may be confounded in confusion in their whole range. And moreover [paragraph continues] I have made them spend six months turned to the left and accomplishing the works of their influences and all their configurations, in order that the rulers who are in the æons and in their spheres and in their heavens and in all their regions, may be confounded in confusion and deluded in delusion, so that they may not understand their own paths."
Chapter 25: Of the whole Body of the Stars and of their Birth or Geniture; that is, the whole Astrology, or the whole Body of this World. (12)
I know also very well, that it is not fit for the disciple to fight against his Master. And I know that the high experienced masters of astrology do...
(12) I know also very well, that it is not fit for the disciple to fight against his Master. And I know that the high experienced masters of astrology do far exceed me in their way. But I labour in my calling, and they in theirs, lest I should be found a lazy idle servant to my Lord, at his coming, when he will demand the talent he has entrusted me withal; but that I may present it to him with usury or profit and gain.
Chapter 22: Of the Birth or Geniture of the Stars, and Creation of the Fourth Day. (4)
Though the spirit will indeed go against the current of some astrologers, that is no great matter to me, for I am bound to obey God rather than men;...
(4) Though the spirit will indeed go against the current of some astrologers, that is no great matter to me, for I am bound to obey God rather than men; men are blind in or concerning the spirit, and if they will not see, then they may remain blind still. Now observe:
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...
(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.
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. ...
(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.
Through them, also, he inserts in us wisdom, and through every thing which is in the world excites our intellect to the truth of real beings, of...
(4) Through them, also, he inserts in us wisdom, and through every thing which is in the world excites our intellect to the truth of real beings, of things which are in generation, and of future events. From these things, therefore, I think it is manifest, that the mode of divination is perfectly contrary to what you suspected it to be. For it is of a ruling and primordial nature, of an unrestrained power, and transcendent nature, comprehending in itself all things, but not being comprehended by any thing, nor enclosed by its participants. For it ascends into, and rules over, all things simultaneously, and without circumscription, and collectively signifies future events. Hence, from what has been said, you may easily dissolve these vulgar doubts, which disturb most men, and may in a becoming manner elevate yourself to the intellectual, divine, and irreprehensible presignification of the Gods from all things. Through this, therefore, we have evinced, that divinity is not drawn down to the signs employed by divination.
But if thou art thus, then raise up thy spirit and see: through thy astrological art, thy deep sense and thy measuring of circles thou canst not appre...
(124) But if thou art thus, then raise up thy spirit and see: through thy astrological art, thy deep sense and thy measuring of circles thou canst not apprehend it; it must be born IN THEE, else thou gettest neither grace nor art.
Thus unto me he said; and then withdrew To his own band, and the band closed together; Then like a whirlwind all was upward rapt. The gentle Lady...
(5) Thus unto me he said; and then withdrew To his own band, and the band closed together; Then like a whirlwind all was upward rapt. The gentle Lady urged me on behind them Up o'er that stairway by a single sign, So did her virtue overcome my nature; Nor here below, where one goes up and down By natural law, was motion e'er so swift That it could be compared unto my wing. Reader, as I may unto that devout Triumph return, on whose account I often For my transgressions weep and beat my breast,— Thou hadst not thrust thy finger in the fire And drawn it out again, before I saw The sign that follows Taurus, and was in it. O glorious stars, O light impregnated With mighty virtue, from which I acknowledge All of my genius, whatsoe'er it be, With you was born, and hid himself with you, He who is father of all mortal life, When first I tasted of the Tuscan air; And then when grace was freely given to me To enter the high wheel which turns you round, Your region was allotted unto me.
Divine divination, therefore, which is conjoined with the Gods, alone truly imparts to us a divine life; since it participates of [divine]...
(1) Divine divination, therefore, which is conjoined with the Gods, alone truly imparts to us a divine life; since it participates of [divine] foreknowledge, and divine intellections, and renders us in reality divine. It likewise causes us to be genuine participants of the good , because the most blessed intellectual perception of the Gods is filled with all good. Hence those who possess this divination “ do not ,” as you conjecture, “ foresee future events, and are nevertheless unhappy .” For all divine foreknowledge is boniform. Nor “ do they foresee, indeed, what is future, but do not know how to use this knowledge properly .” For, together with the foreknowledge, they receive the beautiful itself, and true and appropriate order: and utility is also present with it. For the Gods, in conjunction with it, deliver a transcendent power of defence against the inconveniences which accede from nature. And when it is necessary to exercise virtue, and the ignorance of future events contributes to this, then the Gods conceal what will be for the sake of rendering the soul better. But when the ignorance of what is future does not at all contribute to this, and foreknowledge is advantageous to souls, for the sake of their salvation and reascent [to divinity], then the Gods insert the foreknowledge which pertains to divination in the penetralia of the essences of souls.
Chapter VIII. That no one may doubt, we declare that God has sent messengers and signs in the heavens, namely, the i new stars in Serpentarius and...
(15) Chapter VIII. That no one may doubt, we declare that God has sent messengers and signs in the heavens, namely, the i new stars in Serpentarius and Cygnus, to show that a great Council of the Elect is to take place. This proves that God reveals in visible nature--for the discerning few--signs and symbols of all things that are coming to pass. God has given man two eyes, two nostrils, and two ears, but only one tongue. Whereas the eyes, the nostrils, and the ears admit the wisdom of Nature into the mind, the tongue alone may give it forth. In various ages there have been illumined ones who have seen, smelt, tasted, or heard the will of God, but it will shortly come to pass that those who have seen, smelt, tasted, or heard shall speak, and truth shall be revealed. Before this revelation of righteousness is possible, however, the world must sleep away the intoxication of her poisoned chalice (filled with the false life of the theological vine) and, opening her heart to virtue and understanding, welcome the rising sun of Truth.
LXXI. The Temple Doomed—nation to Rise Against Nation—"i Will Give You Wisdom"—"in Your Patience Possess Ye Your Souls"—the Son of Man Coming with Power (3)
¶As Jesus sat upon the mount of Olives, over against the temple, Peter and James, John and Andrew asked him privately, What sign will there be when...
(3) ¶As Jesus sat upon the mount of Olives, over against the temple, Peter and James, John and Andrew asked him privately, What sign will there be when these things shall come to pass? What shall be the sign of thy coming, and of the end of the world? Jesus answering them began to say,
It remains, therefore, at the end of this discussion, that I should beseech the Gods to afford me an immutable guard of true conceptions, to insert in...
(1) And thus we have answered, to the utmost of our ability, your inquiries concerning divination and theurgy. It remains, therefore, at the end of this discussion, that I should beseech the Gods to afford me an immutable guard of true conceptions, to insert in me truth eternally, and to supply me abundantly with the participation of more perfect conceptions of the Gods, in which the most blessed end of our good is posited, and the confirmation of our concordant friendship with each other.
But the divine form or species of divination is to be apprehended according to one intelligible and immutable truth; and the mutation which subsists d...
(2) Nor, if there are certain other false and deceitful resemblances, which are still more remote from reality, is it fit to adduce these in forming a judgment of it. But the divine form or species of divination is to be apprehended according to one intelligible and immutable truth; and the mutation which subsists differently at different times is to be rejected as unstable and unadapted to the Gods. If, therefore, that which is truly divination is a thing of this kind, i. e. is a divine work, who would not blush to ascribe it to nature, which produces its effects without reason and intellect, as if nature elaborated in us a certain prophetic apparatus, and inserted this aptitude in some things in a greater but in others in a less degree? For in those things in which men receive auxiliaries from nature in the attainment of their proper perfection, in these, also, certain aptitudes of nature precede; but in things in which no human work is proposed [to be effected], in these neither does the end pertain to us.
(12) And a word came into his heart and he said : " All the signs of the stars, and the signs of the moon and of the sun are all in the hand of the Lord. Why do I search (them) out ?
For in those things of which there are perfections, in these imperfect preparations are ingenerated; but both these are the habits of men [and not of ...
(3) And when a certain good, which is more ancient than our nature, has a prior arrangement, it is not possible in this case that a certain natural excellence should become the prepared subject of it. For in those things of which there are perfections, in these imperfect preparations are ingenerated; but both these are the habits of men [and not of Gods]. Hence, of those things which are not present with us, so far as we are men, there will not be a preparative from nature. There is not, therefore, a natural seed in us of divine prediction. If some one, however, should in a more general way assert, that there is a certain human divination, of this there will be a certain physical preparation. But with respect to that which may be truly denominated divination, and which pertains to the Gods, it is not proper to think that this is ingrafted by nature. For both other things, and also the indefinite, according to the more and the less, are the attendants on this. Hence it is separated from divine divination, which abides in stable boundaries.
You say then, in your epistle, “ that the discovery of the lord or lords of the geniture, if there are more than one in a nativity, can scarcely be...
(1) You say then, in your epistle, “ that the discovery of the lord or lords of the geniture, if there are more than one in a nativity, can scarcely be obtained, and by astrologers themselves is confessed to be unattainable; and yet they say that the peculiar dæmon is from thence to be known .” But how can astrologers confess that the knowledge of the lord of the geniture is not to be obtained by them, when they deliver clear methods for the discovery of it, and teach us rules by which we may discover the doubts; some, indeed, giving us five, others more and others less than five rules? Omitting this, however, let us direct our attention to a thing of greater consequence, viz. the accidents pertaining to both these. For if it is possible to discover the lord of the geniture, the dæmon imparted by him will be known; but if this knowledge is unattainable, we shall be ignorant of the lord of the geniture according to this hypothesis, and yet, nevertheless, he will have an existence, and also the dæmon imparted by him. What therefore hinders, but that the discovery of him may be difficult through prediction from the nativity, and yet through sacred divination, or theurgy, there may be a great abundance of scientific knowledge on this subject? In short, the dæmon is not alone imparted by the lord of the geniture, but there are many other principles of it more universal than this. And farther still, a method of this kind introduces a certain artificial and human disquisition concerning the peculiar dæmon. Hence, in these doubts of yours there is nothing sane.
The greatest remedy, therefore, for all such doubts is this, to know the principle of divination, that it neither originates from bodies, nor from...
(2) The greatest remedy, therefore, for all such doubts is this, to know the principle of divination, that it neither originates from bodies, nor from the passions about bodies, nor from a certain nature, and the powers about nature, nor from any human apparatus, or the habits pertaining to it. But neither does it originate from a certain art, externally acquired, about a certain part of such things as are subservient to life. For the whole authority of it pertains to the Gods, and is imparted by them; it is also effected by divine works, or signs; and it possesses divine spectacles, and scientific theorems. All other things, however, are subjected as instruments to the gift of foreknowledge transmitted from the Gods; viz. such things as pertain to our soul and body, and such as are in the nature of the universe, or are inexistent in particular natures. But some things are previously subjacent, as in the order of matter, such as places, or certain other things of the like kind.
It appears, therefore, that the divination of oracles accords with all the hypotheses which we have before adduced concerning prediction. For if a...
(1) It appears, therefore, that the divination of oracles accords with all the hypotheses which we have before adduced concerning prediction. For if a power of this kind was inseparable from the nature of places, and of the bodies which are the subjects of it, or proceeded according to a motion defined by number, it would not be able to foreknow, with invariable sameness, things which exist every where and always. But being separate and liberated from places and things which are measured by the numbers of time, and also from those which are detained in place, it is equally present with all things wherever they may be, and subsists simultaneously with all the natures that are produced according to time. It likewise comprehends in one the truth of all things, through its separate and transcendent essence.
These things, therefore, having been accurately discussed, the solution of the doubts which you have met with in certain books will be manifest. For...
(1) These things, therefore, having been accurately discussed, the solution of the doubts which you have met with in certain books will be manifest. For the books which are circulated under the name of Hermes contain Hermaic opinions, though they frequently employ the language of the philosophers: for they were translated from the Egyptian tongue by men who were not unskilled in philosophy. But Chæremon, and any others who have at all discussed the first causes of mundane natures, have unfolded the last rulers of these. And such as have written concerning the planets, the zodiac, the decans, horoscopes, and what are called powerful and leading planets, these have unfolded the partible distributions of the rulers. The particulars, also, contained in the Calendars comprehend a certain very small part of the Hermaic arrangements. And the causes of such things as pertain to the phases or occultations of the stars, or to the increments and decrements of the moon, are assigned by the Egyptians the last of all.
LXXI. The Temple Doomed—nation to Rise Against Nation—"i Will Give You Wisdom"—"in Your Patience Possess Ye Your Souls"—the Son of Man Coming with Power (20)
¶But immediately, in those days after that tribulation, there shall be signs in the sun, and in the moon, and in the stars: the sun shall be...
(20) ¶But immediately, in those days after that tribulation, there shall be signs in the sun, and in the moon, and in the stars: the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall; and the powers that are in the heavens shall be shaken: and upon the earth [shall be] distress of nations, with perplexity; the sea and waves roaring: men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken.
On this account, also, it is requisite strenuously to contend against him who asserts that divination originates from us. You likewise adduce clear...
(4) On this account, also, it is requisite strenuously to contend against him who asserts that divination originates from us. You likewise adduce clear indications of this from the works performed in predicting what is future. For you say, “ that those who invoke [the divinities for the purposes of divination] have about them stones and herbs, bind certain sacred bonds, which they also dissolve, open places that are shut, and change the deliberate intentions of the recipients, so as to render them worthy, though they were before depraved .” All these particulars, therefore, signify that the inspiration accedes externally. It is requisite, however, not only to preassume this, but also to define what the inspiration of divine origin is, which produces divine divination. For if this is not done, we shall not previously know what its peculiarity is, in consequence of not attributing to it its proper character, and adapting this to it as a certain seal. And this, indeed, has been accurately done by us a little before.