The Vanity of Judiciary ASTROLOGY. Or DIVINATION, By the STARS.  
Lately written in Latin, by that great Scholar and Mathematician the Illustrious Petrns Gassendus; Mathematical Professor to the King of France.  
Translated into English by a Person of Quality.  
Facile crediderim aliquod esse Namen, quod in vindictam impiae credulitatis nonnunquam repraesentet, mortalibus ea ipsa, quae sibi non a Dijs, sed Syderibus metuerunt.  Joh. Barclaij Argenid. lib. 2. 
LONDON. Printed for Giles Calvert, and sold at his Shop at the West end of St. Paul's Church, at the Sign of the black Spread Eagle, 1659.   

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


O sors, Sydera, Pythij recessus,  
Et Fati bene praesciae volucres,  
Vos saevis Anus en verendarugis,  
Vos illo vocat efferata cultu,  
Quo lunam quatit Aemonis rubentem,  
Quid Rex cogitet, aut Dei minentur,  
Quid sub pectore delitescat omni,  
Novit scilicet, indicatque nummo  
Unum dicite, quod Misella nescit;  
Ecquis stercore limen omne pavit?  
Quae nunc auguria, O potens Apollo,  
Quae lux, quae via ducet ad nocentem?   

Frustra sollicitas, sibylla, Divos,  
Sortes, Sydera, Pythios recessus,  
Et Fati bene praescias volucres.  
Nam Phoebus Pater, O verenda Phoebus  
Haec oracula Naribus reliquit.   Joh. Barclius 
 in Argenid. lib. 2.  

The Contents.  

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

The Vanity of Judiciary Astrology.  

CHAP. I.  
The Difference betwixt Astronomy, and Astrology Judicial.  
AMong the simple and honest Ancients, who were the Founders and Advancers of that Noblest of Sciences, which speculates those glorious Bodies shining above us, and causing the necessary vicissitudes of Times and Seasons; Astronomy and Astrology were names indiscriminately importing one and the same thing. But after a long process of time, when the fraudulent and superstitious Chaldeans had corrupted the purity of this Science, by foisting in their Vanities, and ascribing certain prodigious virtues to Heavenly Bodies over inferior ones, as if their influences were fatal and inevitable; it came to pass, that men made a Difference betwixt the one and the other: defining Astronomy to be that, which considers the motions, distance, order, magnitude, light, and other adjuncts of the Stars, both fixed and erratic; and Astrology to be that, which teacheth the way of foreknowing and foretelling the effects and events of such their Motions, Conjunctions, oppositions, etc. whereupon the Grecians infected with the fooleries of the Chaldeans, called the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for distinction sake.  
This distinction some have thought to be a Novelty; but we find it plainly mentioned by Simplicius (in 2. physic. text 18.) by Olympiodorus (in lib. 1. Meteor.) and by Sextus Empiricus (advers. Mathemat.) The last of whom addeth also, that Astrology was called, by way of excellency, the Mathematics; as being that Art, which the Chaldeans professing with great ostentation, arrogated to themselves the proud title of Mathematicians: which I the rather take notice of, to intimate with how little reason, and ridiculous authority, the Prophetic Astrologers of our Age usurp that noble attribute to themselves. Agellius (lib. 14. cap. 1. 4. and 7.) noteth moreover, that the same Professors named themselves Genethliacks, from the calculation of men's Nativities: and St. Augustine (in Confession.) inveighs with judicious severity against them, under the title of Planetarians. That in our days, they call themselves Judiciary Astrologers, and their mighty Art, Astrology Judicial; is well known. I wish the fallacious and cheating Fundaments of their Art were as well known; And to show I have good reason for this my wish, be pleased to consider with me.   

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

Hermogenes, by Diophantus told,  
He should not live nine months more; said, my Friend  
In telling me my Destiny, you are bold,  
But (believe me) your life's now at an end:  
And then he struck him fatally; so fell  
The Prophet, while he another's fate did tell.   
Two General Rules, concerning the prenotion of Future Events.  
IN the First place, that we may the better comprehend what shall be delivered in the sequel of our discourse, let us premise this general Rule. That whatsoever doth import the knowledge of any effect to come, aught to be either the necessary Cause of that particular effect, or which being posited, such an effect doth always follow; or as a necessary Sign, or which being given, such an Event doth always succeed.  
For Example, because the Sun, as often as it approacheth to the Vernal Equinox, doth cause the Plants to bud forth, and produce Flowers; and because when the daybreak is perceived in the East, the Sun doth soon after show itself above the Horizon: therefore is it easy for us in Winter to foretell the approach of the Spring, and the Budding forth of Flowers; and in the Morning twilight, to foreknow the approach of perfect Day; the former, in respect of the necessity, of the Cause, and the latter in respect of the necessity of the Sign. But, if there were no such necessity, and that either such a Cause, or such a Sign were not always attended with such an effect; or that such an effect did sometimes succeed without the precession of such a Cause, or such a Sign: it is manifest, that we might have indeed a Conjecture, but no certain foreknowledge of either of those Effects.  
I say a Conjecture, and that's the most. Because unless many Observations concur to attest, that such a Cause, or Sign is more frequenly attended on by that particular effect, than not; or that that effect doth more usually succeed upon that Cause, and after that Sign, than upon any other; in that case, our Conjecture would be a mere Hariolation, or Divination, at best.  
In the next place, let us propose this considerable truth. That the Certain and Infallible Prenotion of things to come, whose necessary connexion to their particular Causes or signs is unknown to man, aught to be ascribed to none but God himself, who made and ordereth all Causes, Signs and Events, For substracting the knowledge of this necessary Connexion, we have no help remaining for our prevision that such things will come to pass; unless God, who seeth into the darkness of Futurity, shall please to reveal them to us. And hence doubtless is it that such as use to prophecy of things to come, are called Divines; and their Prediction is called Divination.  
Nor is it sacred Writ alone, which declareth the knowledge of future Events to be the prerogative of God; according to that of Isai. (chap. 41.) Tell us what is to come hereafter, and we shall know you to be Gods: but even the Ethnics generally acknowledged the same, as Horat. 
Prudens futuri temporis exitum  
Caliginosa nocte premit Deus, etc.   
And thereupon they enquired concerning future successes, of only such, as they believed acquainted with the secrets and Counsels of Divinity, and were Divino Numine afflati, or Entheati.   

CHAP. III.  
The Antiquity, Original, and Inventors of this Astrology.  
REflecting upon the Antiquity of this Divining by the Stars, we perceive, that for certain the Inventors of it were the Chaldean, or Babylonian Philosophers.  
For, though the Egyptians, who of all other Nations seem to have the best pretext to rival them in that honour, gloriously boast, that the Chaldeans were at first an excrescence of themselves cast off in a Colony, and sent abroad to make themselves more room, as Diodorus reports, (lib 1.) yet the Egyptians with scorn and indignation have denied that extraction. Again, whereas the Egyptians accounted fifty thousand years from the time their Ancestors first made Celestial Observations: the Chaldeans have been much larger in their fiction, and reckon no less than four hundred and seventy thousand years, from the original of that science among their Forefathers; as I have more expressly declared, in my Preface to the life of Tycho Brahe, etc. But, to wave their fictious titles to this invention; it is well known, that from the most ancient memory of that Nation, the Chaldeans and Astrologers were taken for the same Men; and easily proved, that the Astrology which first came to the Grecians (from whom it was afterward derived down to the Latins and Arabians, was translated thither by Berosus. who (as Vitruvius lib. 9 cap. 7. saith) First sat down in the Isle and City of Cous, and there opened a School for the teaching of the Art of Astrology. Moreover it is evident, that the Chaldeans were generally possessed with this opinion, that the Planets, because they observed not the same course with the Fixed Stars, were Interpreters of the will of the Gods, and did declare their determinations and purposes concerning sublunary affairs, to us Mortals here below; and this sometimes by their Rising, sometimes by their Setting, sometimes by their Colour, sometimes by their Positions, and sometimes by other Adjuncts and Circumstances and that they did conform their wander to the tract of the Zodiac, only because therein were twelve Princely Gods presiding over the twelve Signs; there being besides thirty other Stars, as privy Counsellors to those Deities, which did Observe and recount all occurrences upon the Earth, that the Celestial Senate might consult and decree accordingly. All which Diodorus relates more expressly than any other Author, And though the first Inventors of this Dream, might perhaps design it as a plausible Fiction to gull the Common People, who otherwise would have derided the Contemplation of the Stars (for I need not tell you, that the Vulgar esteem this Study wholly vain and useless, unless in respect of the supposed virtue of it, for the foreknowledge of things to come) yet those who came after, seriously endeavoured to advance their reputation by promoting the same as a truth, while they enquired how, by the inspection of the Stars, they might attain to the prescience of future Events, and taught a certain method for the traduction thereof to others.  
But this among the rest is well worthy our remark; that this Astrology was not propagated without the concurrence of Superstitious Credulity; and that in no small proportion.  
It is objected (I know) That we ought not to account that Art Superstitious, which seems to have God himself for its Author, according to that saying in Genesis (1. 1.) that He created the Sun, Moon, and Stars, that they might serve for Signs, and Seasons, and Days, and Years.  
But they who make this Objection, aught to show us when and how He instituted this Art; and where he hath declared that he created those Luminaries to that end, that we might come to a foreknowledge of future Events, such as the vain glorious Professors of it boast themselves able to divine from the Observation of them. Now, no such thing can be proved; for, as to that text of Scripture, it must be understood only of the Signs of Seasons, of the Times of Festivals, and other the like vicissitudes. And to rack the meaning of it to the presignifications of particular Humane Accidents, as Marriage, or single life; Children, or barenness; wealth, or poverty; love or enmity; honour, or infancy; virtue, or debauchedness; length, or shortness of Life; health, or sickness; Death natural, or Violent; prosperity, or infelicity in designs; War, or Peace; plenty, or famine; victory, or captivity; and a thousand other the like occurrents and encounters both in States, and private families and persons (all which our Star-prophets pretend to foretell:) I say to extend the sense of that place of Scripture to the presignification of such Events, is manifestly repugnant to the Scripture itself in many other places, wherein it doth expressly teach, that such future Events can be foreknown only to the Prophets, i. e. men possessed with the Spirit of God, and selected for Supernatural Revelations, not such as are addicted to Stargazing. For, the Divine Spirit doth condemn the Chaldeans themselves, for professing that they could deduce the knowledge of things to come, from their skill in observing the Heavens. That place in the Prophet Isai (chap. 47.) is well known, where speaking to Babylon, which he calls the Daughter of the Chaldeans, he saith; Thou hast failed (or art wearied) in the multitude of thy Counsels; let now the Astrologers, the Stargazers, the monthly Prognosticators stand up, and save thee from these things, that shall come upon thee. Behold, they shall be as stubble, the fire shall burn them, they shall not deliver themselves from the power of the Flame, etc. So likewise is that of jeremy (chap. 10.) Learn not the way of the Heathen; nor be dismayed at the signs of Heaven, for the Heathen are dismayed at them, and the customs of the people are vain.  
But before we come to examine the Presignifications themselves, you perhaps desire to be informed, what reasons I have to rest satisfied in that tradition of Vitruvius I now mentioned, concerning the first introduction of Astrology into Greece by Berosus, and that the Grecians had no knowledge thereof before his days. And this because that introduction of it by him, and the advance of it by Antipater and Achinapolus, were no higher than the Age wherein Epicurus lived; and because all those more antique Poets, Philosophers, and other Authors made frequent mention of Astrology and Predictions from the Stars: and the Author of that Book concerning Astrology, which is ascribed to Lucian, enumerateth Orpheus Tiresias, and others who taught Astrology to the Greeks.  
Wherefore, to justify my opinion in that particular, I affirm; that as to Orpheus, Tiresias, and others, the tradition is merely Fabulous, and grounded only upon a presumption, that these men predicted things before they came to pass, and especially Tiresias, whose fable is known to every Man. But here it is memorable, that though this Author doth confidently avouch, that the Ethiopians and Egyptians were the first Inventors of Astrology; yet he afterwards confesseth, that the Grecians heard nothing of that Art from either of them: so that from his testimony nothing can be alleged to impugn that probable opinion of Vitruvius, that Astrology was derived to the Grecians from the Chaldeans. As for the rest; true it is indeed, that the name of Astrology was of much greater antiquity among the Grecians, then that of Berosus; but they thereby understood no other science but what Plato always called Astronomy (as it is even in our days, to distinguish it from the Judiciary, which hath by custom acquired and appropriated to itself the honourable title of Astrology; and this even from the time of Sextus Empiricus, when that difference became Vulgar) but not this Divining Art, concerning which Plato, Aristotle and other of the Ancient Grecian Philosophers are wholly silent; except only where Aristotle (1. politic. 11.) refers to Astrology that prediction of Thales, concerning a great plenty of Olives to come in the following Autumn, which yet was only Meteorological, as I shall have occasion to declare more particularly hereafter. For though (in prior. 30.) He hath this saying, Astrologicam Experientiam trudere principia scientiae Astrologicae; yet he thereby intends only Astronomy, calling the Observations of the Celestial Phenomena, Experience, according to which Hypotheses (or as He there termeth them) Demonstrations ought to be excogitated. And when Epicurus seems to deride Astronomical Curiosities, calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Servilia Astrologorum machinamenta, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inanem Astrologiam: we ought to understand him only of the too scrupulous, and unprofitable study of framing several Hypotheses or suppositions for the solution of the Apparences. I deny not but Eudoxus (somewhat the ancienter of the two, as being an Auditor of Plato, and mentioned with attributes of honour more than once by Aristotle) speaketh plainly of Chaldaicall predictions, as making it one part of his business to reprehend and condemn them: and yet I must affirm that he did this, not that he had learned them of his Country men, the Grecians, but that in his various peregrinations in the East, he had gotten the knowledge of that prestigious Art from the Chaldeans. Again though Vitruvius be positive, that Berosus first opened a School for the erudition of Men in this corrupted Astrology, and taught it publicly in Greece; yet that hinders not but that some other men, otherwise well learned, may have traveled through Greece, and professing themselves to be Chaldeans, and skilful in those studies, dropped up and down some rude hints and imperfect rudiments of this Sophistry, as they wandered from place to place; as in our days, we see a sort of vile and impudent Vagabonds, who run up and down, owning themselves for native Egyptians, and deluding the credulous multitude with pretences of strange mysterious insight into the rolls of Destiny, and predictions of the fortunes of particular Persons. So that it is no wonder, if Plato, Aristotle and other great Men had those obscure fellows in such contempt, as they would not vouchsafe so much as to name them in their writings. For observe how Cicero, in whose time Astrology seems to have gotten somewhat more of reputation among the People, doth not only call it Monstra Chaldaeorum; the monstrous issue of the Chaldeans brains; but also reproacheth it with the odious terms of vis maxima erroris, and deliralis incredibilis, the very quintessence of Error, and a madness incredible; adding withal, non omnem errorem dicondum esse stultitiam, most ingeniously intimating the Fraud aswell as folly of Divinatory Astrology: in his 2. Books de Divinatione. Furthermore, it is likewise true, that in the ancient Greek Poets, Philosophers, and other eminent Authors, we read of various predictions from the Stars: but these were very far different from the Art Astrological, which the Chaldeans of old, and our half-witted Astromancers now a days so much glory in. For, such Prognostications nothing at all concerned the Events of Human affairs (to which Astrologers chiefly pretend) but only the several mutations of the Air, of Tempests, of plenty or dear years, and the like: and these they deduced only from the various Risings and Setting of the Stars as may be proved out of Hypocrates (lib. de aer. aqu & loc.) Plato (in Epinom.) who speaks that particularly of Hesiod, and some other old writers; but not from the casting of Figures (as the Vulgar phrase is) or the laborious Erecting of Schemes, so much used by our Astrologers, and admired by the ignorant, who address to them as to the oracles of Fate, and the secretaries of Divinity.  
It appears therefore, that those Predictions recorded among the Ancient Grecians, were not called Astrological; but by the simple and modest appellation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presignifications, or rather yet more simply, Significations; and this, because the Stars, according to the variety of their Risings and Setting, do signify as well the several seasons of the year, for Seed time, for Harvest, and for other works of Agriculture; as the days, on which the Husbandman may expect Rain, Winds, and other changes of Wether.  
Nor was this observed only by the Grecians, but familiar to most, if not all other Nations; as it is even with us frequent, for such Country People as have no Calendars, and cannot read them if they had, to observe certain Celestial Signs, or Stars, which as they either Rise in the Morning, or Set in the Evening; and as they are near unto, or far from the Sun at its Rising or Setting declare at what seasons, through the whole course of the, Year, such and such labours of Husbandry are most opportunely to be performed. And yet, I must confess, the Grecians seem to have been more studious and exact than any other Nation, not only in observing, but also in digesting into Tables, both upon what days of the Year such and such of the principal Stars usually arise and Set; and those mutations of the Air, or changes of Wether, which did commonly succeed at such times, and so may be signified by them accordingly. I dare not affirm that they took occasion for this their exactness from that vast Golden Circle, erected in Egypt, and at last plundered by Cambyses; which according to the account of Diodorus, was a Cubit in thickness, and three hundred sixty and five Cubits in compass; with an inscription of each day in the Year on a particular Cubits space, and the names and significations of those Stars, that Rise or Set on each day respectively. Yet certain I am of this, that Geminus (in Element. Astron. cap. 14.) tells us, that the Ancients usually made this Observation, that taking the Sign, and the degree of that Sign, in which the Sun was in the beginning of the Year, or first step of his annual progress; and noting afterward what changes of the Air or Weather did commonly fall out upon each day, Week and Month: they might at length refer that change to the places of the Sun through every Sign and degree thereof in the Zodiac. His words are worthy the reading, and therefore I shall faithfully recite them. Id autem per plures annos observantes, mutationes, quae maxim arc a Zodiaci signa & loca contingerent, conscripserunt in Fabulis; non ex arte aliqua, neque ex certa methodo describentes, sed ab Experientia id, quod prope verum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congrueret, sumentes. And of these Observations were framed Tables, such as the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some whereof are extant even at this day, as particularly those of Geminus himself, and of Ptolemy: and those were collected out of the more antique ones of Democritus, Metrodorus, Dositheus, Euctemon, Meton, Eudoxus, Calippus, Hipparchus, Philippus, Philemon, Caesar, and others. For every one, according to his curiosity of experimenting, what changes of Wether daily happened in his Country; composed a certain Diary of such changes, and of many Diaries made Year after Year, framed at last one great Parapegme or Table; the Risings and Setting of the Stars, and the affections of the Air observed most commonly to ensue immediately thereupon, being expressly referred to each day respectively. Hence some of the principal of these Parapegmes were so translated into Calendars, as that it is manifest Ovid would from thence illustrate his Fasti. 
Tempora, cum causis, Latium digesta per annum,  
Lapsaque sub terras, ortaque signa canam.   
And at this day our Vulgar Calendars retain so much of the Ancient fashion, as that in every month is inserted the precise time of the Sun's ingress or entrance into the Sign proper thereto; how many hours are in each day; together with the image of Harvest, Vintage, and what is else the chief business of the Husbandman in each Month.  
Hence also were derived these General Precepts of Good Husbandry, which are delivered in elegant verse by Hesiod among the Greeks, and by Virgil among the Latins, in imitation of him in his Georgics.   

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

The First,  
That the Fixed Stars, in respect of their constant, though slow motion to the East, do rise and set now in our days, near upon a whole month later in the Year, than they did in the Times of those Ancient Grecian Philosophers; and yet nevertheless the seasons, and general mutations are not retarded proportionately (i. e. by a month but remain always adliged to the Sun, and Observe its progress through the Zodiac. For Example, those great Heats, which so long ago usually came about the middle of July, at which time the Dog-star arose in those days, do now likewise invade us about the middle of July; nor are they removed to the middle of August, when the Dog-star doth now arise: nor can any Men expect, that after the Flux of ten Thousand Years, in case the World should last so long, the greatest Heats of the Year would fall upon the middle of January; as it must come to pass, in case the Heats were derived from the Dog-star, and not from the Sun.  
Again, if these excessive Heats were the effect of the Canicular Star; why do not we feel them in February, and chiefly in the Night time, during which, that star remains above the Horizon? And if you conceive, that the burning of the Dog-star is augmented by the virtue of the Sun; pray, why was it not augmented long ago chiefly about the beginning of June, since now it is not augmented to the highest at the end of that month being then nearest to the Sun? Perhaps, you may inquire (by the By) why the greatest Heats of the whole Summer are not co-incident to the Summer Solstice, but succeed some days after it? Why, truly the Cause is manifestly this; that the Sun proceeding to inflame the Air, both by the Direction of its Rays every day more and more Perpendicular, and by its longer continuance above the Horizon, until the Solstice; this Directness of its beams, and its longer continuance doth persever sensibly the same for many days together, in which the like degrees being added to the Heat formerly acquired, it is necessary the same should be much increased; so that unless both the Directness of its Rays, and its continuance above the Horizon did sensibly decrease, the Heat of the Sun, darted upon the Earth, could not be remitted.   

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

The Third.  
That these Signs afford but light uncertain Conjectures at best. For their signification is most uncertain, even in respect of the same Country; which yet would not be, in case they were as well German Causes, as Signs. And since the most that can be justly said in this kind, is that the Air is made hot in Summer, cold in Winter, and Temperate in the Spring and Autumn; but no man can certainly foretell of what temper the Air will be in this or the next Year, at the time the Dog-star doth arise, or Arcturus set; because it is manifest, some Years even in the midst of Summer there fall out very Cold days, and very warm ones in the midst of Winter, and those days that chance to be very wet and tempestuous this Year, may be dry and serene the next; and because in one Year, it is wet weather all the Summer, and dry all the Winter, some Years are very dry all along, and others continually wet: Therefore is it manifest, that concerning the particular changes of weather, at set and punctual times, no certain rules of prediction can be drawn from these Signs.  
Hence we may come to understand, that those Tables do indeed contain what their Authors observed to have happened in those Years, during which they addicted themselves to make and record their Observations; but yet cannot be extended to another series of Years, in which perhaps there may be so great a difference, as even to cross the former Tables in most things. Which Geminus doubtless reflected upon when he so much commended Aratus, for that conceiving the Signs, of such changes to be fallacious, as were taken from the Rising and Setting of the Stars, he had recourse to others exhibited by nature, such as are the Colours appearing in the Sun, or Moon, at their Rising or Setting; the Circles about them called Halo's and Paraselenes, and the like: because these having their Causes and production in the Air, hold some natural affinity and connexion with rain, clear weather, wind, heat, and other affections of the Air. Of this sort likewise are the motions observed in some Bruit Animals, which as are sensible of, so do they also prognosticate the changes of the Air, both as they begin and increase; and this by running up and down, by Drousiness, by Bellowing, by Crying, making certain unwonted Noises, and the like: according to that of the Poet, 
Cana fulix it idem fugiens é gurgite ponti,  
Nunciat honibiles clamans instare procellas,  
Haud modicos tremulo fundens é pectore cantus etc.     

CHAP. V.  
The Fundamental Maxims of Astrology examined.  
THese considerations premised, by way of Introduction; let us now come up close to Astrology itself, as distinct from Astronomy, beginning our Examination first at the General plants, or fundamental positions thereof; and then proceeding to the particular Predictions thereof, aswell concerning Changes of weather, deduced from other Signs besides the Risings and Setting of the Stars; as concerning the Fortunes of Men, which Astrologers commonly deduce from their Genitures, or Nativity Theme. And these few things, among innumerable others pertaining to this so promising Art will be sufficient to demonstrate the Vanity and Frauds of it.  
The First general maxim, whereby Astrologers endeavour to gain credit and reputation to their documents, is what all men readily confess; viz. that the Stars are not mere Signs, but also natural Causes of very many effects: as if Men were bound to admit the same position for truth, concerning other effects, which they boast the divination of afore hand. It is well known (say they) that inferior natures are not subjected to superior in vain; since they are so manifestly cherished, moved and governed by them. That the Sun is the Cause of Light and Heat; and that by its access and recess annually, it doth induce the series and vicissitude of seasons; that it doth procreate plants, and animals, and in particular men, according to that common saying, Sol & Homo generant Hominem; that it doth extract vapours from the Earth, which become the matter of Rain, of Winds, and the like. That the Moon doth fill and empty all shell Fish, the bones of animals, the brains of Coneys, and hath great power over all moist bodies, and especially the Sea, whose Tides are conformed to her motion. Lastly that there are certain Influences, by which not only these two principal Luminaries, but also the other lesser ones exercise their virtues upon sublunary bodies. For since the Stars ought not to be conceived idle and ineffectual; and that there are some certain Effects, which cannot be referred to any other Causes but them, as the Critical mutations of diseases, and the inequality of seasons etc. And this is the sum of what our Astrologers allege for support of their pretence, and whereby they study to endear their Art, and prepare the minds of men for the more smooth and easy admission of what they afterward impose with prodigious confidence. And indeed what they urge concerning the Sun and Moon, seems so plausible, as yet even judicious men may at first diligently listen thereto, and conceive some expectation that they would proceed to prove the rest of their suppositions with the like evidence; not suspecting that upon such specious foundations, they would soon fall to erect nothing but ridiculous Fables, and wild absurdities. But alas! how far are they from making the members of their artificial body respondent to the Head of it? For behold, they have no sooner laid down this ground; but they instantly run out to such superstructures, which have no solidity nor strength from either Experience or Reason. And indeed I cannot but wonder, and blush, when I observe the First writers of this Art, Ptolemy, Firmicus and Manilius, after they have begun their discourses seriously and with gravity beseeming Philosophers, and Men professing the severity of reason; in a moment to fall upon mere childish toys, and old wives dreams. It is truly dishonourable for Learned men, by the pretext of such positions, as are generally confessed, so to impose upon the credulity of their Readers: as if those Fopperies, which they intent to foist in afterwards, were of the same evidence and certitude with the premises. Dishonourable did I say? Yea it is odious and detestable to delude men by a manifest Paralogism, and from a specious Antecedent to draw such a Consequence, as really is no Consequence. For as I began to say it is indeed attested by Experience, that the Sun doth vary the seasons of the Year, that the Moon doth fatten shellfish, in her full, and make them lean again in her wane: but doth Experience attest the like of the 12. Signs in the Zodiac, and of their several degrees, of Saturn, Mercury, and the rest of the Planets and Fixed Stars? Certainly no; nor can our Astrologers by any Observation show any one the least effect, that aught to be referred to this or that particular Constellation or Star, rather than to any other, or rather than to any sublunary Cause; as we shall more expressly evince in the sequel of this discourse. What then? Have they any Reason to fly to? None at all, doubtless; since all Reason resteth on Experience, and of that, here can be none, and all that can with probility be inferred, is this, that each Luminary being a lucid body, doth in proportion to its Orb, enlighten, warm, and work such effects, as arise from such light and heat.  
Hereunto I add, that forasmuch as the Stars are General Causes only, in respect of sublunary things; we may well demand a reason, why any singular effect may not be ascribed to some singular Cause here below, where are such multitudes of natural and convenient Actives and Passives, rather than to those remote ones, the Stars. For as when we give an account of the Causes of Odours in compound Ointments, we refer one kind of smell to the Roses, another to the Jasmine, a third to the Orange flowers, and no particular smell to the Oil, which is the common matter of the composition, and the cause of the fragrancy neither to the one, nor to the other of the ingredients. And as when we explicate, why in a Garden, this Plant groweth here, and not there; another there, and not here: we refer it to their seeds, which were sown in those places, where each one groweth; not to the Water wherewith they are irrigated, which is only a General Cause of the groweth of all the plants, and indifferent nourishment to each sort. So are we to Philosophise concerning those Effects that are ascribed to heavenly bodies. For since the Heat of the Sun (for instance) is General; why it should harden Clay, and soften Wax, is to be referred to the different dispositions of those bodies not to any various efficacy in the Sun's heat. And why the Sun produceth a plant in this place, but not an Animal; an Animal in another place, but not a plant: this is to be referred likewise to the virtue of the seed, which is Plantary in one place, and Animal in the other. The same may be said of other things, that arise from the influence of the Sun's heat; as (for Example) the Sun raiseth vapours from this part of the Earth, and not from another; because in one part is moisture, in another none: one Year it raiseth more vapours, than in another; because one year yields more moisture than another: one year the exhalations are healthy and good, another infectious and pestilential; because of the different matter from which they are drawn, etc. Hence we learn, that since it is besides all reason, when there may be many Causes of any particular effect, without the concurrence of all which that effect will not follow; for us to think it sufficient to our Prognostication of that effect absolutely and positively, that we know any one of all these various Causes, that must concur to the production thereof: it must be likewise besides all reason, when besides the Stars, there are other inferior Causes, that must conspire to the production of particular effects; for any man confidently to foretell the contingency of those effects, only because he knows the general influx of the Stars, but not any one of the other inferior particular Causes, that are required thereunto. Again, when there are some effects, which have no dependence at all (or what is exceedingly obscure) upon the Stars; but a manifest and necessary dependence upon sublunary Causes; I would willingly know, what reason there is, why we should not rather have recourse to those sublunary and particular Causes, than to those superlunary and general ones, the Stars? Thus when grounds manured and enriched by compost, do yield more plentiful crops of Corn, than before; it is plain, that we are to ascribe this fertility, not to the influence of the Sun and Stars, but to the fattening of the ground by the dung or soil, seasonably laid upon it, by the careful Farmer.   

CHAP. VI  
The Astrologers suppositions concerning the Fixed Stars.  
AS for the Fixed Stars, the Astrologers doth ascribe little or no virtue to them, unless they be comprehended in the Zodiac (for they only mention Medusa's Head, the Dog, Arcturus, and a few others) nor indeed do they ascribe much virtue to them in the Zodiac, as the Ey of the Bull, the Heart of the Lion, Spica Virgins, the Heart of Scorpio; unless as they are referred to certain degrees of the Signs in the same. Hereupon, their chiefest care is about the distribution of the Signs and Degrees of the Zodiac, as the main fundament of their Art, upon which they build whatever they afterward have imagined of the Planets, and their Houses. That we much touch upon some few things belonging to each Head, let us observe in the First place, how when they have divided the Zodiac into 12. parts (called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which they name Signs, in respect of the Asterisms, of Constellations occurring in the Zodiac, according as Shepherds, Ploughmen, and Mariners at first imagined them to refemble certain things on Earth, and gave them denominations; they have distinguished not only each of those signs into thirty Degrees, and each Degree again into Minutes, but have also considered, denominated, and compared the 12. Signs, after innumerable ways and manners.  
For they thought it not sufficient to distinguish those Signs into Vernal, Estival, Autumnal, Hyemal; as also into Northern and Ruling; Southern and obeying: and again into Ascendent, or Direct, and Descendent, or Oblique and winding; into Cardinal, Movable, Median (or Fixed) and Common: into Conjunct, or such as behold and face each other, in a Trine, Quartile, or other aspect; Disjunct, which have no Aspect each to other at all; Antisious, which are equally distant from the Cardinal points etc. This (I say) was not enough for them, but they made some of them to be Fiery, as Aries, Leo, Sagittarius; some to be Earthy, as Taurus, Virgo, Capricorn; some Aereal as Gemini, Libra, Aquarius others Watery as Cancer, Scorpio, and Pisces. And; these (forsooth) are those so much celebrated Four Trigons of the Celestial Signs.  
Again, some they have supposed to be Human, as Gemini and Virgo; others Beastlike as Aries, Taurus; others Reptile as Cancer, Scorpio; some they imagine to have a clear and pleasant Voice as Gemini; others a middle one, as Leo; and others again none at all as Pisces. Moreover they call some of them Masculine and Diurnal; others Feminine and Nocturnal; the former being Masculine and Diurnal, as Aries, the latter Feminine and Nocturnal, as Taurus, and of the rest. Some they assume to be Fertile as Pisces; others Barren as Virgo; others Indifferent as Capricorn. Others of happy Wits, as Gemini; others of Stupid as Taurus. To these you may add their further distinctions of them into Hearing, and Seeing Stars or Signs; into Beautiful and Deformed; into Fat and Lean; into Ruminant, and Non-ruminant; into Wrathful, Lecherous. etc.  
When they come to compare the Signs with the Planets; then (First) some of them are designed for the Houses of others; for Cancer is made the House of the Moon, Leo of the Sun; Gemini and Virgo of Mercury; Taurus and Libra of Venus; Aries and Scorpio of Mars; Pisces and Sagittarius of Jupiter; Aquarius and Capricorn of Saturn; one being the Daily, the other the Nightly mansion of their Guests assigned. Secondly some of them are the Exaltations of others the Planets; for Sol is exalted in Aries, the Moon in Taurus, Saturn in Libra, Jupiter in Cancer, Mars in Capricorn, Venus in Pisces, Mercury in Virgo. And on the Contrary, the Sign opposite▪ to each, is called its Dejection, or Depression; as Libra is the place of the Sun's Depression, Scorpio of the Moons etc. But in the mean while it is worthy our notice, that neither Leo, nor Aquarius are either the Exaltation, or Dejection of any one Planet: but Gemini and Sagittarius are both attributed to the head and tail of the Dragon. Thirdly, some Signs according to the decades of degrees contained in them, are consigned to several Planets; for the first ten degrees of Aries are consigned to Mars. the next ten to the Sun, and the last to Venus; the first ten of Taurus to Mercury, the next ten to another, and so consequently. Fourthly, as there are five Planets besides the Sun and Moon, so have they imagined five Terms or Ends in each Sign; for of Aries the first six degrees are given to Jupiter; the next eight, or six to Venus; another seven or eight to Mercury etc. Fifthly, to each degree are attributed, if not single Planets, yet at least special Figures; as to the first degree of Aries they give the Figue of a Man holding a Sickle in his right hand, and a bow in his left; to the second a Man with a Dog's head, his right hand extended, and his left holding a staft: and so consequently through all the degrees of the Signs. Sixthly, of the Four mentioned Trigons the Fiery is appropriated to Sol and Jupiter; the Earthly to Venus and Luna; the Aerial to Saturn and Mercury; the watery only to Mars: from whence you may understand, which, and in respect of which, the Planets are said to be Trigonocratores, or Lords of the Trigon, one in the Day time, another in the Night, where they are two.  
I need not insist upon other of their Comparisons. For in respect of things subject to the Signs, they have particular Provinces allotted to their sway; as (for Example) they subject France to Aries, Italy to Leo, Norway to Scorpio, etc. Nay they proceed to the allottment of even Cities in the same Country, as Marselles to Aries, Paris to Virgo, Avignon to Sagittarius, etc. Nor do they rest here, but running on in the same prodigious subtlety, they arrive at last at consigning the parts of Man's body to the dominion of several Signs; as Aries must be Lord of the Head, Taurus of the Neck, etc. Further, each year of every Man's life doth not want the tuition of some one of the Celestial Signs; as the first year belongs to that Sign, in which the Sun is at the time of a Man's Nativity, the second to the next, the third to the next, and so on to the twelfth, and then you must begin at the first again, renewing the series each twelfth Year, whence they are called Dodecaeterides.  
I add, that when the Ancients first invented these strange things, by occasion of the Asterisms, which they thought fixed fast in the Firmament, or eighth Sphere, then accounted the Primum mobile; and moved only by a diurnal motion from East to West: the succeeding Astrologers observing that the Asterisms were moved also, by an exceeding slow motion, from West to East, and that they had changed their old seats. so that the Stars of Aries were now no longer in the Vernal Equinox, nor the subsequent Signs in the same places, as in the days of the Ancients; therefore imagining another Heaven above the eighth, that was moved only toward the West, they affixed thereunto a naked Zodiac or [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] one without Stars, and divided the same into 12 equal parts, which they called still, not Asterisms, but Signs of them, as of Aries, Taurus, etc. Beginning at the Vernal Equinox, and ascribing the same things in all points to the imaginary Zodiac, which I have enumerated of the former; neglecting the Constellations themselves, as being subject to change their places. Though we are to note, that other whiles they call by the name of Dodecatemorion, that part of the Zodiac, in which doth end the number made of the degree 12. times multiplied, which such or such a Planet possesseth, beginning the account from the first degree of that Sign, in which the Planet is. As if the Planet be in the 5th degree and 5 minutes of Aries (which Example Firmicus long ago gave) because this number 12. times multiplied gives 61. which being computed from the beginning of Aries, ends in the first degree of Gemini: therefore is the Dodecatemorion of that Planet said to be in the first degree of Gemini. And these are the principal Chimeras that Astrologers have dreamt, and imposed upon the Fixed Stars.   

CHAP. VII.  
Their suppositions concerning the Planets.  
IF we remove to the Planets, we shall find the brains of Astrologers have been as fruitful in Fictions concerning them, as they were in those ricited of the Fixed Stars. For,  
First, considering the Planets singly and in themselves, They assign them certain great and admirable Virtues. The Sun (say they) doth heat much, and dry little; Mars drieth even to adustion; Saturn cools largely; Jupiter, Venus, and the Moon heat somewhat, and moisten more, yet of the three Jupiter moisteneth least, Venus' more, and the Moon most of all; but Mercury is indifferent. Then they ●ell us, that Jupiter and Venus are good and beneficial Planets; the one being called Fortune the Greater, the other Fortune the Lesser; that Saturn and Mars are malignant in their influences the one being therefore named the Greater, the other the Lesser Infortune: that the Moon is rather beneficial, than Malefical; the Sun and Mercury one wh●le good, another while evil, according to various Conjunctions; Moreover, that Sol, Saturn and Jupiter, and Mars, are Masculine; the Moon and Venus, Feminine; and Mercury an Hermaphrodite, and that Planets are said to become Masculine when they increase in their light, are Oriental and direct; but Feminine, when they diminish in their light, are Occidental, and retrograde. Yet further, that Sol, Jupiter, Saturn are Diurnal Planets; the Moon, Mars, and Venus, Nocturnal; and Mercury, promiscuous, or Indifferent.  
Secondly, if they are considered in relation to the Zodiac; then (say they) they obtain Dignities, that are named Escential, and from which are derived various testimonies of Fortitude: from the House five; from their Exaltation, four; from their Triplicity, three; from their End, two; from the Decan (or tenth degree one. Where you are to note, that that Planet, which hath none of these Dignities, is called Feral and Peregrine, and hath five testimonies of Debility: that which is in Exile, hath likewise five; and that which is in Dejection, four. Note moreover, that the aggeries, or conflux of many, or all these Dignities, is called Vulgarly Carpentum, a Throne, Kingdom, or Imperial Diadem; all terms of no small majesty. Besides these, there is also another Dignity, called Gaudium, joy; namely when the Planet is in his Diurnal Sign: and an other called the Person or Almugea, when the Planet is so much distant from the Sun or Moon, as his House is distant from the house of an other. And each Dignity hath one testimony of Fortitude. Here I pass over the distinction of the various virtues they attribute to the Planets (for Saturn, (as they declare) in his own House designeth favour; in the House of Jupiter, the death of ones Father, etc.) and that according as they are Direct, Retrograde, or Stationary (for in the first case, they absolutely confer that effect they promise; in the second they revoke their grants; and in the third, they only retard them) and the like.  
Thirdly, if they are compared one to another, than there arise various sorts of Aspects; in particular, a Sextile when they are distant one from another by the space of two Signs, or the sixth part of the Zodiac; a Quartile, when they are distant, by three Signs, or a fourth part of the Zodiac; a Trine, when by four Signs, or a third part; an Opposition, when by six Signs, or the whole Diameter; a Conjunction, when they are in the same Sign. And because among these Aspects, the Sextile and Trine are beneficial; a Quartile and Opposition, Malefical; and a Conjunction indifferent: therefore from these are deduced those Dignities, which they call Accidental, and likewise their contrary Infirmities, together with the various testimonies of Fortitude and Debility. For a Trine of beneficial ones, hath four Fortitudes; and of either of them with the Sun, or Mercury, hath three; with the Moon two; with Mars, or Saturn, only one: a Sextile hath always one less. A Quartile of Malignant Planets, hath four debilities; with the Sun, three, etc. and likewise an Opposition. A Conjunction of Benign Planets, hath five Fortitudes; of Malign one's, five Debilities; of Benign with Malign, four Fortitudes; with indifferent ones three. But pray observe, that the Beneficial Aspects of Malefical Planets, or the Malifical Aspects of Benefical ones have neither Fortitude nor Debility Observe again that the Aspects are not always precise, or (as they speak) Partile; but are for the most part in some Latitude, or Platical, so as the space somewhat preceding the true or precise Aspect, is called the Application, or Address; the consequent space, is called the Deflux, or Separation, as being caused by the swifter Planet of the two. Hither also must we refer those various Signs or Testimonies of Fortitude and Debility, which are imputed to the other Planets, according as they are in Cazimi, or the Heart of the Sun, i. e. corporally conjoined with the Sun: or as they are Combust, i. e. betwixt the margin, of the Sun, and the sixth degree, or there abouts from it: or as they are Hypaugy, i. e. betwixt the sixth degree and the fifteenth; when yet they lie hid under the Sun's rays; or when they are free from combustion; or Oriental and on the right hand, or Occidental and on the left; or Direct, Retrograde, Swift, Slow, etc. I omit those mighty wonders which they talk of, the Great Conjunctions, in particular of Saturn and Jove, which happens only once in every twenty Years; of Saturn, Jove, and Mars, which happens only once in 800. Years; as also of three or four of the Inferior Planets: and this with grand respect to the Triplicities of those Signs, in which are the Fiery, or Watery, Earthy, or Aireal. etc.  
Fourthly, if they are referred to the Twelve Houses, which are distinguished in the Nativity Scheam, or Figure, as they call it [for besides the Houses of the Planets, of which we have said enough, and which are as it were Fixed, they have assigned them other movable Houses, according to their various situation and Diurnal motion above and below the Horizon] there are many other strong proprieties assigned to them, by our Celestial Heralds, the Astrologers. For, First, say they, every Planet enjoyeth his or her particular House in which he is chief Significator, as Saturn in the Twelfth, Jupiter in the Eleventh, Mars in the Tenth, Sol in the Ninth, Venus in the Fifth, Mercury in the First, the Moon in the third. But in others no Planet delights to be; albeit in them, as well almost as in the rest, some one Planet be Consignificator, as Saturn in the First, Jupiter in the Second, Mars in the Third etc. Again they determine variously in various Houses, and especially in respect of Men; as in the first House Saturn and Mars portend short life; Jupiter and Venus long life; Sol Dominion; Mercury, Learning and Science; the Moon, Peregrinations: in the second House, Saturn and Mars denounce poverty; Jupiter and Venus, plenty; Sol, beauty; Mercury, favour; the Moon various changes of fortune; and almost infinite other things. Observe here, that to the Planets are associated both the Head and tail of the Dragon; and the Place of Fortune (as they call it) which is that particular place of the Zodiac, upon which by numbering from Aries doth fall the number arising from the degree Orient, or of the horoscope, and the distance of the Sun from the Moon. In particular, in the first House, the Head of the Dragon doth promise honour from Great persons; the Tail doth threaten the loss of an Ey; the place of Fortune promiseth good luck at gaming bargaining, and the like. Further, what Planet soever hath most testimonies of Fortitude, is thought to be the Lord, or Governor of the Theme, or Nativity Figure. Thus, that is called Lord of the Year, which in a Figure Erected at the beginning of the Spring is the strongest; unless it be that some collect Fortitudes from the Figures made at the beginning of each season of the Year, and also at the New moons, and Full-moons nearest to them. Thus he is called Lord of the Geniture, which in like manner is strongest in the Natalitious Theme: though some desume it otherwise. But that Planet which hath more testimonies of Fortitude in the Sign beginning each House; He O worderfull!) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord of that House: that which hath them in the degree beginning the House, is called Dispositor Domus, Steward of the House, in Arabic, Almuten. And thus we often hear of the Lord of the Ascendent, or Horoscope; which according to his various habitations, is supposed to do various strange feats. I omit the dominions of the Planets upon the several Hours of the Day; upon the several Ages of Men; upon particular states or conditions of life; as when Saturn is made overseer of Husbandry, Jupiter precedent of Policy, Mars of Warfare, the Sun of Honours, Venus of Love-matters, Mercury of Merchandise and Thieving, the Moon of Travelling etc. Because in truth, I fear you may be as weary in reading, as I am in writing so tedious a list of whimsies: and yet I must beseech your Patience a little longer, while I look into these spacious Nothings, called Planetary Houses.   

CHAP. VIII.  
Their suppositions concerning the Celestial Houses.  
HEre you may behold our Syderial Quartermasters dividing the whole Heaven into twelve portions, or Cantons (but they call them Houses) by the help of six Circles, which mutually intersect each other in two opposite points, and particularly intercept the twelve parts of the Zodiac. And in order to this, their first care is, that that part of the Zodiac, and so of the House should be called the First, which is yet wholly under the Horizon, and beginning to rise above it; that the second house which is next to that beneath the Earth; that the Third, which succeeds the second, and so forward till they come to the Twelfth. But here is a great unhappiness, they do not all agree about the points of those intersections and portions of the Zodiacs. For some will have the imagined Circles to intersect each other in the Poles of the Zodiac; others in the Poles of the Equator; and others in the mutual sections of the Horizon and Meridian.  
They who pitch upon the Poles of the Zodiac, either divide the Zodiac into 12. parts exactly equal; or distribute the opposite Semi-diurnal, and Semi-nocturnal Arches into three equal parts. The First of these two ways seems most ancient, and was approved of by the Chaldeans, as may be collected from Empiricus: the same also Ptolemy insinuateth, when he treats de Aphelicis; Julius Firmicus followeth it; the Arabians do not recede from it; and among the neoterics, Schonerus and Cardan chiefly defend it: and it is commonly called, Modus aequalis. The Latter is generally ascribed to Porphyrius; and Gauricus defends it; and Scaliger attesteth that it is in use among the Indians; but with a diminution of eight degrees, as well in the beginnings of the Houses, as in the places of the Planets.  
They who fix upon the Poles of the World, or Equator, refer the Semi-diurnal and Semi-nocturnal Arches of the Zodiac to the Equator, which they cantonize into 12. equal parts, each of the Quadrants thereof which are intercepted betwixt the Meridian and Horizon, being again distributed into three equal parts. And this way was pursued by the Author of Alcabitzij, and by him, who wrote Commentaries thereupon, joh. â Saxonia.  
Lastly, they who choose the mutual sections of the Horizon and Meridian, either divide the Equator into 12. equal parts, and so distinguish unequally the Zodiac intercepted (for only the opposite Diurnal and Nocturnal parts will be equal among themselves according to this partition) or divide the First Verticle Circle for the Equator, and so the Zodiac is distributed with the like inequality. Nevertheless this way hath pleased Campanus, and Gazulus: but that the former by cutting the Equator pleased Ptolemy, may be collected out of his Third Book, and out of the Paraphrase of Proclus upon his Fourth: Johannes a Saxonia fathers it upon Abraham Aben-Ezra: and Regiomontanus embracing it, and calling it the Rational way brought it most into request of all others.  
Now the Disposition of the Houses, though it be accommodated to the prognostication of changes of weather, and other Events; yet because the Astrologers main aim and scope is the Prognostication of such things as happen to Men; therefore in the Naming of the Houses have they had respect chiefly to Human Events. Hence the First House (named the Ascendent and Horoscope) is called the House of Life, of Complexion, and Corporeal Accidents: the Second (or Infernal Gate) is the House of Wealth, to be acquired by ones own industry: the Third (named Dea, or the Goddess) the House of Brothers, and short journeys: the Fourth (Imum Caeli, the lowest of Heaven, and Pitt of the Planets) the House of Parentage and Patrimony: the First (Good Fortune) the House of Children: the Sixth (Evil Fortune) the House of Infirmities, Diseases, Servants, and little Animals: the Seventh (the Setting the House of Marriage, Buying, Selling, Conditions of Enemies: the Eighth the Beginning of Death, and slow Animals) the House of Death, Labours, and hidden Treasures: the Ni●th (Deus and Monomoeria) the House of Religion, Dreams, and long Journeys: the Tenth (medium Caeli) the House of Diguities, and Condition of life: the Eleventh (Good Demon) the House of Friends, and advantages by Friendship: the Twelfth (Evil Demon) the House of Enemies, imprisonment, fidelity of Servants, and great Animals. Risum tenealis?  
I omit to take notice, how the First, Fourth, Seventh, and Tenth Houses are commonly called Cardines, Angles, and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the other Four, Succedent, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the Four remaining Cadent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I omit also, that the first Three are called the Northern, the Winter old-aged, and Phlegmatic Quarter: the second Three, the Occidental, Autumnal, virile, Melancholic Quarter: the next Three, the Meridional, Summer, Youthful, choleric Quarter: the Three last, the Oriental, Vernal, Childish, Sanguine Quarter. I omit also the Colours with which they paint their Houses; the first White; the second Green; the third Saffron-coloured: with other wild Romances endless to be recited. And this I think enough to advance your admiration of their impudence, above your laughter at their Folly.   

CHAP. IX.  
Their Chimaeras of the 12. Signs in the Zodiac, and their Virtues, derided.  
THese things I thought good to rehearse, because they are the General Fundaments, and as it were First Principles, upon which all Astrologers Predictions depend. Nor need I misspend much time in Refuting them; since to have heard the bare relation of them, is sufficient for every rational and sober person to detect; not only how Uncertain, but also how Vain and Ridiculous they are. For who doth not, after all this Canting, plainly perceive, that all those Fundamentals are mere Fictions, invented either at pleasure and by chance, or upon very little and most vain occasions? Certainly, this one consideration seems sufficient to argue, that if we lived among our Antaeci, or Antipodes, this whole device or Machination would be turned topsy turvy: for then the quite contrary to their Theory in all points, would come to be ascerted, or the whole Art abandoned. And if we place ourselves at the Equator, or in the middle of the Torrid Zone; then either both ways, or neither, or mixedly all their suppositions must be accepted: and if so, what can be more confused? If we seat ourselves under the Poles; pray, what an Astrology shall we have, where no part is Orient, no part Occident; where the State of the Fixed Stars, and of the Zodiac is always the same; where Saturn shall Rise or Set but once in 30 Years, and all the other Planets in like manner, according to their several courses and motions? And if we stand in those Regions, which are in respect of us toward the Equator, and Antaeci or toward the Poles how shall this whole Astrology consist, which on one part will be so changed by degrees, as at length to become quite contrary to what it is now; or on another part, will by little and little so Vanish, as at length to become none at all? Is it not hence of inevitable necessity that every particular Climate and position of the Sphere ought to have a particular Astrology; that there can be no General one; and that though we should allow the Chaldeans, or Egyptians to have had Astrological Principles of some certainty, yet those cannot be of use in other Countries? How could the Babylonians, over whose heads the Sky always conserveth its cleareness and serenity; how could the Egyptians, who are scarce ever acquainted with Clouds and Rain; how could These (I say) make Observations fit to yield Rules for the prediction of those Rains, and all that turbulence and inconstancy of weather, to which our Cloudy Countries are commonly subject?  
But the truth is, They did not make any such Observations at all; since it is manifest, that not the hundredth part of those things we have touched upon, are to be observed in Nature. For though we do generally suppose such things as the Four Elements, here below; yet who was ever so Strong-sighted as looking up to Heaven, to discern a twelfth part thereof to be Fiery, with two others Circumstant about it, the one Watery, the other Earthy? or hath that Man any brains, think you, who can believe any such thing observable? Who will be persuaded that Aries is Fiery, when the greatest Rains commonly are under that Sign: and that Cancer is Watery, under which are the greatest heats? And since it is a mere imagination of men, that there are some Signs Human, and others Bestial; how come we to discern which of them are of a milder, and which of a Savage nature? Likewise, because some persons of wild fancies have imagined some Signs to be Barren, as Virgo; others fruitful, as Pisces: do we therefore know what those contribute toward sterility, what these to fertility of issue? Nor can they excuse themselves by saying that those Figures were not invented but upon frequent Observations of their Effects, as I shall hereafter more expressly declare. In the mean time, I demand of them, why Aries should be a Diurnal Sign, and Taurus a Nocturnal? Is it because Taurus is observed either more frequently, or more continuedly to remain under the Earth, than Aries? Or why should the one be Masculine, the other Feminine? If so be it were requisite to join a Feminine Sign to each Masculine, then certainly Aries ought to have had a Yew to accompany him, and Taurus a Cow to attend him; but not a Bull placed next to a Ram. Methinks, it is somewhat absurd to imagine the Ram to be more Masculine than the Bull, which doubtless is the hotter and stronger beast of the two.  
What shall we say of the placing the Planets in the Signs, as in their proper mansion Houses? Do not the Planets run through all the Signs indifferently, and make their stations and Apogea's in all parts of the Zodiac? Do not the Sun and Moon deserve as much honour in the Ethereal Republic, as the rest of the Planets? If so, why have they but one single Palace apiece assigned to them, when each of the others hath two? But the reason (forsooth) is, that otherwise the number of seven could not have been accommodated to the number of twelve, well, let that be granted; yet there is some indecorum in the assignment. For if the Sun, in respect of its vehement heat, was consigned to dwell in Leo; why was not Mars, to whom they allow so great a share of heat, placed next? Why was not the Moon the Queen of moisture consigned to remain in Aquarius, since He is chiefly opposed to Leo, and it is reasonable to conceive, that the Moon was created in opposition to the Sun? And it is the Astrologers conceit, that the Planets hold and delight in their Houses, by no other title but that of their being at first Created in them. And here I cannot but observe, how skilful an Astronomer Firmicus hath shown himself, when in the Theme of the World, according to those Divine Men, he both placed the Sun in the 15th degree of Leo; and set Venus in the 15th degree of Libra, as if it were possible for Her ever to be, by the space of two whole Signs, absent from the Sun.  
As for their Exaltations; it is very strange with what ardency our Astrologers have embraced what they had heard of the highest Absides of the Planets; and yet now, those Absides being changed, they nevertheless still retain the same Exaltations. Why do they not at least appoint them to receive their Exaltations in their own Houses? Can they any where else provide them of a more illustrious and sublime throne? If Mars must have his Exaltation in the House of Saturn, why should not Saturn have his in the House of Mars, rather than in that of Venus? What hath a Malefical Planet to do in the House of a Benefical? The same may be said of their Triplicity; for what community can Venus have with Capricorn, an Earthly dull Sign, and in which Saturn hath his House, and Mars his Exaltation? Again, what relation hath Mars with Pisces; a Watery Sign, and in which Jupiter hath his House, and Venus her Exaltation? What shall I say of their Decades of degrees? If all Aries be the House of Mars, is it not injustice to detract from him two third parts of it, by dividing the same into Ten? And is it not injustice to banish Mercury quite from his House, while one third part of it is usurped by Jupiter, another by Mars, and the last by the Sun? What shall I say of their Fines or Bounds, which after the same manner leave the least part of the Houses to be possessed by the right owners of them; when the Builders of them fall together by the ears here below about them, as about some weighty and difficult matter in dispute? What of their Monomaeria, which some Astrologers cannot hold without laughing at themselves for it? Is any thing more ridiculous, than to appoint particular Signs to be Precedents over particular Provinces, and Cities? Indeed if the Heavens stood still, there might be some slender pretence for the subjection of Countries to such Signs, as were directly over them; but since the Spheres are continually moving, with what reason can that be imagined? Especially since in the allotment the Dominions are not chosen according to parallels, so that the places to be governed might be looked upon with an equal aspect; but as it were by leaping from distant Parallels, and wholly confusedly toward the South and North; near remote, coherent, interrupted, and however it chances without order. I confess, I cannot but smile to think, how when they have assigned a whole Kingdom or Country to the sovereignty of some one Sign, they yet refer particular Cities therein, to the presidency of other Signs, and such as are remote from the Sign, first made Lord Paramont thereof. Nor can I suppress the Rising of my spleen, when I consider the dominion of the Signs over the several parts of Man's body. For why should Aries be Governor of the Head, rather than Gemini, or Cancer, that are the highest Signs of all? Why should Pisces rule the feet of others, when they have no feet themselves? Why should Pisces that are next to Aries, be appointed to preside over a part so remote from the Head? Again nothing can be more wild and absurd, than to constitute the Signs Lords of several Years; as if they Ruled successively, and the Government of one Sign being expired with the Year, the Sceptre were to be surrendered to the next successor, at a set time, and then each Governor remain idle for the space of eleven Years together.  
To conclude; what shall we think of that poor refuge of our Astrologers, when having observed, that the Asterisms have removed themselves from their ancient places, they transferr the virtues formerly attributed to the same, to the 12. parts of the first movable Heavens? were not those virtues assigned at first formally, and according to the conceived nature of each particular Asterisme? Had the Heaven been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Star-less; do you conceive that the Ancients would nevertheless have so named the twelve parts of the Zodiac, as they did in respect of the Asterisms; and have endowed them with the same virtues? Nor can you say, that their virtues were then observed, when the Asterisms were each one in its proper twelfth part of the Zodiac; and that those virtues were attributed to the Asterisms, which of right belonged to the twelve parts of the Zodiac. For, since the Asterisms were in the twelve parts that bear their names only two thousand Years ago; before that time, the Asterisme of Aries was in the place of Pisces, Leo in the place of Cancer, and so of the rest and then no such thing could be Observed in the (supposed) moist parts of the Zodiac, that would be agreeable to Fiery Asterisms, by which they were possessed, and from which the twelve parts, that were afterward possessed by them, were accounted and named Fiery. And thus much in just derision of Astrologers conceits of the 12. Signs.   

CHAP. X.  
Their Attributes of the Planets, destroyed.  
AS for the supposed Nature and Virtues of the Planets; however something in that kind might be, from what we formerly granted, inferred of the Su● and Moon; yet how we should come to determine the several natures of the other Five Planets, I profess, I am yet to learn. In particular, because Mars appeare● reddish; may we therefore conclude that he is a Burning, scorching Planet? Saturn, because pale; Is he therefore Cooling? O this would be an admirable Consequence, if a Carbuncle would but burn, and Lime cool the hand that toucheth it! As if all things, that look reddish, must of necessity be Fiery; and all that look pale or whitish, be Cold as Snow. But it Mars be so scorching, why are not we sensible of his heats in the middle of Winter, and especially when he is Acronycal? Why do we not feel the Cold of Saturn. in the midst of Summer? Is it because there are other more opportune times for us to experiment their virtues? Or how can we distinguish and say that such a degree of heat doth proceed from Mars, not from the Sun? And such a degree of Cold from Saturn, not from some other cause. But let us grant that Mars is Hot, and Saturn Cold; and will it then follow, that they are such Malefical and destructive Planets, as that no Child is born, whom they do not, during their tyrannous influence, invade with their poisoned darts? Methinks, it were more reasonable to believe, that Mars doth comfort and cherish us with his heat; and Saturn refresh us with his cooling influence.  
The same may be said of Jupiter and Venus; only it is somewhat more tolerable, that Astrologers imagine them to be Good and Kindly Planets. But oh! that they would not run out into Extremes! For, when they come to this, that nothing of good and happiness befalls man, but by the dispensation and favour of these Planets: is any thing imaginable more fabulous, more profane? It is somewhat strange, that extolling this unknown beneficence of these Planets; they blush not in the mean time to be ungrateful to the Sun, whose sovereign benefits are daily proclaimed through the whole World.  
For Mercury, I cannot much wonder his attributes are so few and uncertain; considering he seldom renders himself conspicuous, and so they cannot discern what sex he is of. And here it is not worth the while, to rehearse all their fooleries, concerning the sexes of the Planets, and other the like extravagances.  
Only I would inquire, how they come to know, that the Planets in their own Houses, have Five, not Four Testimonies of Fortitude: and in their Exiles, Five, not Four Testimonies of Debility? Why have they in their Exaltations, just Four not Five, nor three? And so of the rest. Have they measured with an Ell, or Weighed in the scales, the forces of the Planets in each Place of the Zodiac, that-they dare pretend to Calculate them so Exactly; and according to the number of suffrages, to determine the fates of Mortals, and their affairs? We might insist upon these particulars more expressly, and especially upon the Fortitudes and debilities of Accidental Dignities: But that no man who considers them, can doubt that they are all gross and ridiculous Fictions, mere arbitrary inventions, having no ground either in Reason, or Observation.  
We should likewise discourse of the Planetary Aspects, whose Energy is conceived to be almost omnipotent. And truly were it not manifest that the Five kinds of Aspects were transfered upon all the Planets, from the five principal Phases of the Moon, there would be matter for our admiration: but there can be no other cause given of that determinate number. For why should not there be many more sorts of Aspects? Are there any degrees in the Zodiac in which the Planets have not some special habitude, or position among themselves, in which they are idle, un-active and ejaculate no rays from their bodies? Will they have that number of degrees which is an Aliquotal part of the Zodiacs? We allow it them Gratis. But besides a Diametre of an hundred and eighty; a Trigone of an hundred and twenty; a Tetragone, of ninety; an Hexagone, of sixty; are there not also a Pentagone, of seventy two; a Octagone, of forty five; a Enneagone, of forty; a Decagone, of thirty six; a Dodecagone of thirty; a Pentekoode cagone, of twenty four degrees? etc. But they demand whole Signs which may arise to the equal number of Twelve. Well, grant them that also. And will not a Dodecagone, or one Sign, do that? Perhaps the buisiness is two minute; And is not a Conjunction Platical much more minute? Or do they not call it an Oppression of a Planet, when one Planet is intercepted by evil Planets, distant from it by one Sign, on each side?  
In this place, I might enumerate how many sorts of new. Aspects have been, not long since added to the former List, by Kepler; as a Biquintile, or one of two Fifths, i. e. of an hundred forty and four degrees; a Tridecile, or of three Ten, i e. an hundred and eight etc. But it will be more useful for us to discover what induced Astrologers to make some Aspects Benifical, and other some Malefical; which is a profound Mystery, and worthy your notice. Because forsooth we signify benevolence to a person, when we look upon him Sextily, or very Obliquely; and malevolence or Spite, when we behold him Quadrately, or crookedly, Torvo Aspectu, as we say: and express anger or indignation; when we fix our eyes upon a man Dimetraly, or in opposition to him (all which Anatomists declare, when they show and read upon the Muscles moving the eyes) therefore our subtle Astrologers, transferring the names of these our Aspects upon the Planets, have also given them the Passions, which we express in our eyes; and (what is most admirable) not in respect of the Planets beholding each other, but of man, in whom that passion should be expressed. It is an argument, that they held a Conjunction to be indifferent; in as much as it respondeth to no Aspect in us, but to our closing our eyes, by which we signify nothing, or very obscurely at most. And indeed, who would imagine, that a Planet, which is Good in a Sextile aspect, should not, while it proceeds toward a Trine (in which it is yet better) rather continually increase its goodness, than put on so great malignity, in the middle of its progress? Who can conceive, that Venus and Jupiter should in a Trine have five Testimonies of Fortitude; in a sextile, Four; in the intermediate Quartile, none at all? Certainly, if the Planets act any thing at all, they should seem to act it continually; and though perhaps their activity may be sometimes more, sometimes less powerful: Yet I see no reason, why that activity should be sometimes changed to a quite contrary, and sometimes be none at all? I am unwilling to trouble myself with subjoyning any thing concerning those rare Effects, which the Planets are supposed to cause in their own Houses; for what can be more ridiculous than those supposed rejoicings, and Decrees among them; especially when They call in to the buisiness, those imaginary points, the Head and Tale of the Dragon, and that point of Fortune, which whoever first introduced, hath given us occasion to doubt, whether he was in his right wits, or not. But they could not conveniently imagine many Heads, where the Decrees were to be so often varied.   

CHAP. XI.  
The Celestial Houses demolished.  
TO blow up those Twelve Glorious Mansions of the Planets, to which our Astrologers impute such wonderful Efficacy and power over even whole Cities, with their inhabitants here below; let us consider.  
First, that the Division of the Heavens into Twelve parts, rather than into eight, ten, sixten, twenty, or any other number; is merely Arbitrary: nor can they give any Reason for it at all. For though that number admitteth of more Quotal parts, than any other near it, above or below; yet this hath no relations to the nature, or variety of the parts of a Circle: the number Sixty having far more Quotal Parts; and that of six being more naturally convenient for the division of a Circle, in respect of the accommodation of its Radius.  
Secondly, would not the Distinction of the Houses be more artificially made by certain Circles Parallel to the Horizon or at least by such as might intersect each other in the Vertical and opposite points? Since each Star doth either not act at all, or is in-observable, while under the Horizon; doth not reason require, that if it have any activity at all, it should exercise the same chiefly while it is above the Horizon; and that so much the more effectually, by how much the higher, or nearer to the Vertical point it ascends. But they will have forsooth, that the Stars in the Zodiac do display their virtues aswell below, as above, the Horizon; and therefore that the division of Houses is fitly made by Circles, which divide the Zodiac into twelve parts. We grant them this; but why then do not all of them agree in the intersection of these Circles in the Poles of the Zodiac? And why do not all divide the Zodiac in the same places of it? Is not that part of the Zodiac made one House by some, which by others is made another?  
Thirdly, why must the First House be that part of the Zodiac, which is yet wholly under the Earth, rather than that which is wholly above it? Ought not one half of it at least to be already risen above the Horizon, that so the half of that which is called Medium Caeli, might be toward the West? I do not stand to object, that the Medium Caeli, or house in which the Sun is, ought rather to have made the First house; since the Energy of the Sun is much more manifest than that of any other of the Planets: but I demand, how it comes to pass, that that House, which is yet wholly beneath the Earth, should be more efficacious to life, than that which is risen above it. And if that house, whatsoever it be, which begins to rise, be the House of Life; why should not that, which begins to set, be the house of Death? Why is the Eighth House so destructive to Mankind, above the rest? Whence bath it such malice and malignant virtue to us poor Mortals?  
But we shall do better to inquire, from whence in the general, these Houses come to have their particular virtues? Is it from the Movable Heavens? Then why should the same part of Heaven, which is happy and benign in one House, become unhappy and malign in others? Is it from the particular Place, or Space? Then how can mere Dimensions be endowed with such and so great force of activity? Nor can They excuse themselves by urging, that it is not the Houses themselves, but the Planets inhabiting them, which work such wonders. For since they suppose, that a Planet which is Good and propitious in its own nature, doth become Evil and destructive in an ill House; we must demand again, whence comes that Malice, wherewith the good Planet is so strongly infected, as to change its own benevolent native influence, into a dangerous and Offensive? How can a man conceive, that Jupiter should dispense very great favours and happiness, while he is in the First House; and soon after dart all the plagues and mischiefs in the world upon our heads, when he comes to lodge in the second, which is contiguous to the First? That he should, in the tenth House, destiny men to temporal Dignities; in the ninth, to Ecclesiastical: and yet when he quartereth in the eighth (lying betwixt them both) he should make men ignoble, base, mad, and the like? Moreover can we understand, why or how, when any infant is born, the Fates of his brethren should be written on the third House, of his Parents on the fourth, of his Children on the fifth, of his Wife on the seventh, of his Friends on the eleventh, and so of the rest? Can any thing be more manifest, than that all this accommodation of several Houses to men's several Relations and Interests, is wholly Fictitious and Arbitrary? I will not dissemble; truly that man had no very dull nor unpleasant Fancy, who first made the Planets provide stables for Beasts, in the Heavens; and take care of Greater cattle, in the twelfth outhouse, and of small, in the sixth. Nor was his Imagination less active, who would have longer journeys made in the ninth stage, and shorter in the third. It is not many years since the famous Morinus, in a little Book, entitled Domorum Cabbala detecta, according to his great ingennuity invented Four things, and made them precedents chiefly over the four Cardines, viz. Life over the Horoscope; Good over the Medium Caeli; Love, over the West; Passion, over the Imum Caeli: and then proceeding through Trine Aspects, and that by retrogradation, He will have a threefold Life in Himself, in God, in Sons, to be found in the First, Ninth and Fifth Houses: a Threefold Good, Immaterial, Material Animate, Material Inanimate, in the Tenth, Sixth, and Second: a Threefold Love, of Wife, brethren, Friends, in the Seventh, Eleventh and Third: a Threefold Passion, from Parents, Enemies, Death, in the Fourth, Twelfth, and Eighth. And hereupon He conceived the Nature and distribution of the Houses to be most happily established. But by his Favour, however the whole buisiness seems subtilely disputed; yet until he shall have more fully explained the matter, in his Gallica Astrologia, we must suspend our assent to his nice Theory, because He hath assumed most of his positions Gratis, without probation. As in particular, why only those Four things, and neither more nor fewer? And why that Division of them into Three members, nor more, nor less? Besides may we not inquire, why Life in God, or God himself, in whom all things live, should be confined rather to the Ninth House, than to the First, than to all, than to none? Why if Life in God be made one member of the triple division, is not Life in the Sun made the second, and Life in our Parents the third? Why is not the House of Parents accounted, if not in the Trine of Life, yet at least in that of Love: and why not conjoined with any thing, rather than with Enemies and Death? And other the like incongruities, which to avoid prolixity, I omit to mention. It may suffice, that since our Morinus professeth that other Astrologers, and particularly Ptolemy himself, by reason of their ignorance of this Cabbal, preposterously made use of aswell the Horoscope, as the rest of the Houses: it is to be feared, least sober men may from thence argue the Vanity and uncertainty of the whole Art; forasmuch as it containeth no one fundamental, which is not disallowed of and impugned by some one or more of the Professors themselves, and so can afford no one conclusion certain and ratified. Certainly, both Ptolemy himself makes the judgements concerning Children, Servants, Infirmities etc. from other Houses, than the rest of Astrologers usually do: and Manilius, when he describeth Altha, or Events, subverteth the whole reason and signification of the Houses Vulgarly admitted; beginning the series or order of them, not from the Horoscope, but from the Lot of Fortune, which is as far distant from the Horoscope, as the Sun is from the Moon: and advancing to the Consequent Signs, when the Nativity or Conception is in the Day, to the Antecedent, when it is in the Night. But it is wearisome even to think of remembering, or refuting more of these Trifles, Absurdities, and Contradictions.   

CHAP. XII.  
Astrological Predictions, concerning Changes of Wether, uncertain.  
THe Argument of our next Consideration, must be those positions of Astrologers which concern the Predictions of Changes of Wether. And these, indeed are almost infinite; so that all we shall have time and patience to do, will be only to touch upon some of their Capital Assumptions. Some they deliver generally of the constitution of the Air, through the whole Year; some of the constitution of the several Quarters, or Seasons; and some of the temper of each Day in the Year particularly.  
For the Predication of the General Constitution of the Air through the whole Year, they erect either Four, or Eight, or Twelve Celestial Figures; Four for the four moments wherein the Sun enters into Aries, Cancer, Libra, Capricorn; four for New, or Full Moon immediately preceding each of those Entrances; and four for the New, or Full Moon immediately subsequent: and then noting the places of each of the Planets, aswell in their Figure or Houses, as in the Zodiac or Signs; they collect all the Fortitudes, and all the Debilities of all the Planets; and taking those whose Fortitudes are more than their Debilities, they regard that Planet, which appears the strongest of all, or which hath most Testimonies of Fortitude, and make that Lord of the Year, conjoining to him for a companion, that Planet, which hath the most Testimonies of Fortitude next after him. The Lord of the whole Year being thus elected; according to his supposed constitution, or as he is Hit, Cold, Moist, Dry, Benefical, Malifiical, etc. They give judgement of the future constitution of the whole Year; or of the predomination of Heat, Cold, Dryness, Wet, Thunder, Lightning, and Winds; as also of the wholsomness or unwholsomness of the Air; of the Plenty, or scarcity of Corn, and other Fruits of the Earth, and the like.  
For the Prediction of the Constitution of the Quarters, or Seasons of the Year; from three Figures of each Quarter, they collect likewise the Lord of each, according to the predominion of Fortitudes: and then pronounce what kind of Spring, what Summer, what Autumn, what Winter is next to come, according to the qualities of their respective Lords. For Mars (for Example) shall increase the heat in Summer; mitigate the cold in Winter; make the Spring rather Warm, then cold; and likewise the Autumn. Saturn the quite contrary; and so of the rest.  
Lastly for the Prediction of the Wether each Day through the whole Year; They will have Four Themes or Schemes to be erected for each month; one at the moment of the New-moon; one at that of the Full-moon; and one apiece at each of the Quarters: and then collecting what Planet is Lord of a Quater of a month, they Prognosticate the Temper of the Air aswell for that whole Quarter of the Month, as for each Day therein; according as the Dominion decayeth, or continueth strong, respectively to that dominion which is to succeed at the next Quarter, or as that is of a contrary, or the same, or of a middle nature.  
But because the Predictions taken from these predominions, are for the most part fallacious; therefore they call in other things also, which may impede the Effects otherwise to succeed, and produce some contrary to them. For that I may not insist upon the notable variety of Effects, which they will have to arise not only from several Stars of the Zodiac, according as they call some Saturnal, some Jovial, some Martial, etc. But also from the Twelve Houses, and the several parts of them, whereof they make some to be of their own nature Exciters of Thunder, some Causers of Rain, some of Hail, some of Snow, some of North, some of South Winds, etc. And thus you may observe, how they derive the chiefest variety from the Aspects of the Planets, and those places in which they are the while.  
Now among these Aspects, the most powerful for change of weather, they make that called a Conjunction; the next an Opposition; the next a Quartile; then a Trine, and last (or least) of all, a Sextile. For they will have the forces of every Planet to be corroborated by the additional forces not only of such other Planets as are of like virtues, but also of indifferent ones; as on the other side, they will have the influence of each to be abated or mitigated by the influences of Contrary Planets, according to their mutual Aspects: and in the General, that clear and wholesome Wether is signified by a Trine or Sextile; soul and unwholesome, by a Quartile; indifferent, by a Conjunction, rather the one than the other, according to the condition of the Ruling Planet. As for their Apertiones Portrarum, or Cataracts, i. e. of great turbulence in the Air, by high winds, great Rains, Thunder, showers, Hail storms, etc. these they will have to be caused, not only when the Planets whose natures, and houses are opposite, or respect each other in an opposite, or Quartile aspect; but also, and chiefly, when the Moon leaving one Planet, or its aspect, is carried to another Planet, or its aspect, which is opposite thereto. For thus, when the Moon (for Example) is carried from Saturn to the Sun, or chose from the Sun to Saturn; They will have dark Weathér, Fogs, Mifts, abundance of showers and extreme Colds to be engendered and portended. When the Moon marcheth from Jupiter to Mercury, or from Mercury to Jupiter; then we must have high Winds, and especially from the North and East, as also Lightning, Thunder, and the like tempestuous Wether, etc.  
In respect of the Places likewise, They make no small difference. For if the Planets be Oriental and Direct, and about the Apogeum; then must they signify Dry weather: if Occidental, Retrograde, and about the Perigeum; wet weather, Mars only excepted, who at such times increaseth Heat and Dryness. But our chiefest care must be to regard the Signs, in respect of the Triplicities, or Trigons, in which the Planets are configurated among themselves. For from thence, respective to the aspects of the Planets made in them, there ensue Fiery, Watery, etc. effects. But above all they cry up a Conjuuction; and so much the more, if it chance to be of those Planets which they call the Great, or Greatest. For if such a Conjunction happen in Fiery Signs, than it portends great and dangerous Conflagrations: if in Watery then great Inundations: if in Earthy, then huge Earthquakes: in Fiery, then fatal Plagues and Pestilences. And wheresoever it happeneth, if Saturn be predominant, it produceth great sicknesses, and contagions; if Jupiter be predominant, either no diseases at all, or very gentle ones: if Mars rule, acute diseases. The like affections of the Air, They praesage from the Conjuctions of the inferior or lesser Planets, and chiefly if they are all conjoined. For if they meet in Watery Signs, than we must certainly expect deluges. And to prevent your wonder at this, though they derive fair Wether from the Sun, and three superior Planets; they decree Clouds from the three Inferior; and add, that Mars sometimes of the superior, dòth cause reins, and Mercury of the Inferior, serenity. For they take Mercury for Aeolus, who doth sometimes raise high Winds and storms, and sometimes blow them away again, and sweep the welkin, as with a broom. If he be conjoined with Saturn; then doubtless we shall be troubled with dark, rainy; and blustering winds: if with Jupiter; we have gentle and refreshing gusts: if with Mars, parching and burning blasts: if with the Sun hit and unwholesome gales. jomitt, how they attribute Hail to some Aspects, Thunder to others, snow to others, and the like: and how the Planets, as they pass near the Fixed Stars, do mightily increase their virtues; (for when Mars passeth by the Pleyades, he doth so heighten their watery forces, that woe be to us, for deluges) and how they admit the same effects, concerning the Rising and Setting of the Fixed Stars respective to the Sun, all which are contained in the Tables and Kalandars of the Ancients, as we have formerly observed; with an infinite number of the like Extravagances, whereof their Books are full.  
After this short account of the Grounds and Manner of their erecting Predictions of changes of weather, we might well spare any further discussion of them, their Vanity being obvious to every man's consideration. For how frivolously do they elect the Lord of the Year, of each Quarter of the Year, of each Quarter of the Moon? that designation of a number of Testimonies of Fortitude and Debility being merely Chimerical, and yet made the Signs by which they are guided in their Election. If there must be a Lord paramount among the Planets, one would think the sovereignty should belong to the Sun; and in the next place to the Moon; not that it should be taken away from them, and conferred upon Mars, Mercury, or any other, so as that in respect of it, the power of the Sun and Moon must be wholly diminished and obscured. But how can that very moment, wherein a Planet passeth by the Centre of the Sun, or Equator, or either of the Tropics conduce to the election of it for Lord? Are not those Circles in the Heavens merely imaginary, destitute of all virtue; or if there be any virtue adscriptive to them, ought it not to be derived wholly from the Sun? And doth not the Sun in its approach to, and recess from them, proceed on in one equal tenor, nor so vary his influx in them, as that it is not the same both before and after he hath passed them? Or, if he doth vary his influx, is not the tenor of his variation the same both before and after: so that from one punctual moment nothing of change can be inferred more from one particular moment, than from any other precedent or consequent? The same likewise may be said of those moments, in which the Moon is in the points of Conjunction, or Opposition; or those that are immediately precedent, or subsequent to them. But what if no man can be certain of that precise moment, in which the Sun is in a Cardinal point of Heaven? Sure I am, there are no Tables or Ephemerideses so exact, as to teach that time within 6 hours, or the 4th part of a Day. For though those composed by Tycho come the nearest to truth, yet they are somewhat short of it, and we are confirmed that hitherto none have ever been free from some exorbitancy or other, more or less: so that yet there never was a Celestial Scheam erected, at the precise moment of the Suns being in either of the Cardinal points, and so no experiment could be made of this so magnified Dominion. For suppose the Calculators mistake no more than only two hours in the time; then what is ascribed to the First House, doth really belong to the Twelfth, or to the second, betwixt which and the First, how great difference they make, every man perceiveth. The same in proportion may be said of the uncertainty of the moment, when the Moon is in Conjunction with, or Opposition to the Sun; forasmuch as even the Eclipses observed do assure us, that that moment is always different from that which not only the Ancients, but also the moderns Ephemerideses prescribe.  
And what if the true places of the Planets were never yet exactly known, as we shall declare hereafter? So that a Planet doth not deserve that Dominion, which is given to it, in respect of the Testimonies of Fortitude, that do not belong to it, when it is absent from that place, upon the supposition of which it had them assigned. Again, what if those things we have discovered of the Planets, and their motions, be such as require a new Theory and new precepts concerning them and their periods, different, if not contrary to those that have hitherto been excogitated and delivered? For if the Moon, according as she is increased or diminished in light, acquireth various degrees of Fortitude and Debility, and causeth various effects: must we not allow the same also to Venus, which likewise hath the same Variety of Phases, as the Moon? If the Earth suffer so much of alteration from the various aspects of the Moon; it is fit that Jupiter should suffer some alteration from the aspects of his proper Moons, which as they are more in number, so are they swifter in their motions, and oftener changed in their configurations? And according to this alteration, is it not reasonable to conceive, that Jupiter becomes stronger or weaker, as to his activity upon inferior bodies? May not the same be said of Saturn, in respect of his Ansulae? And are not those his Ansulae, and also the Jovial Moons to be numbered among the Planets, which in respect of the Earth display their particular virtues, and so may have their various Testimonies of Fortitude and Debility, and thereby stand Candidates for the honour of the supreme Dominion, when it comes to their turn, aswell as any of the rest? But why do I dwell thus long upon this subject, when common Experience convinceth the Dominions supposed, to be mere Dreams? As also are all the mighty Attributes not only of the Dodecatemoria, or twelve Divisions of the First Movable Heaven, (than which Vanity itself is not more Vain) but also of the Asterisms, and Stars themselves, which they will have to act, according as each doth resemble such or such a Planet in colour. For who could ever experimentally tell, that the Heart of Scorpio doth heat and dry; since no Star is in colour more like Mars? And why should the Ey of Taurus, which is one of the Hyadeses, and the chiefest among them, cool and moisten; since that also comes as near the redness of Mars, as the Heart of Scorpio? Why was not the Dog-star, conceived to be the cause of the greatest heats in Summer, rather accounted Martial?  
Of their Aspects I add nothing; because look how much authority and faith our Astrologers confer upon them, so much doth daily Experience detract from them. For in vain do they recur to the signs and Triplicities; in vain do they allege their Conjunctions, when the Events nevertheless deceive them. It is memorable, what we read in Histories, and indeed almost in all Books of the former Age; that when Astrologers, in respect of great Conjunctions, and some mean ones to happen in the watery signs, had Praedicted a General Deluge (forsooth) and so great calamities of men and beasts by water, as was never before heard of, and this to fall out in the month of February, in the year 1524. so that many, being terrified with this Prognostication, in Spain, France, Italy, Germany, and other Parts of Europe, provided themselves of shipping, boats, Victuals and other necessaries for a long Voyage, and betook themselves to the tops of the highest mountains, in expectation of the Deluge foretell: It fell out, that all that month of February was fair and clear, and more temperate than ordinary; as if Providence had ordained that exceeding serenity at that time, on purpose to refute and deride the vain Predictions of our Star-prophets (for it is rare to see February, pass away without leaving reins and cold behind it) which even Cardan and Origanus themselves could not dissemble their sorrow for, complaining that that judgement of a Deluge then to come, was given by Stofler, not without the irreparable disgrace of Astrology. Just such another Prognostication was that, which Scaltger reports, in (Praefation. in Manil) out of Rigordus, who wrote that the Astrologers had foretold so general a destrnction, by the violence of winds and tempest, because of a Conjunction of aswell the inferior as superior Planets, in September MCLXXXVI. there being an Eclipse of the Sun on the 11 of the kalends of May immediately foregoing; as that many expected the Universal Dissolution of Nature then to come: and yet when all came to all, there was not so much as a storm ensued at the time Predicted: and the contrary event derided the skill of the Astrologers, and foolish credulity of those that believed them. There was no cause why I should infer these rare instances; considering that every day's experience doth sufficiently demonstrate the like fallacy; at least to such, as give themselves the fatisfaction of observing the times, in which the Conventions of the Planets are set down in the Ephemerideses. For, how many Apertiones Portrarum are there, not only in every year, and month, but also in every week, nay day; and yet nevertheless are there not whole weeks, months, nay sometimes years too, in which no extraordinary changes of weather can be observed, but what are agreeable to the Season? And let them add as much as they please, the variety of situation in respect of the Sun, of the Eccentrick of the Epicycle; still there is nothing which they can prove by experience; or which may not be disproved by contrary experience: so that their rules become plainly arbitrary, and the matter comes to pass alike, whether you predict fair weather or rain, or winds, or calms, unless it be that in winter commonly there is most wet, and in Summer most heat. But the Ploughman may as easily divine of the weather, as our learned ginger with all his Books, Tables, and Celestial Figures or Schemes about him. Schonerus once observed, that as Mars was passing near the Pleyades, there fell down abundant rain: but how often have we ourselves observed that Planet travailing the same way, and yet not so much as a cloud to be seen in the sky for many days together both before and after? Ought he therefore instantly to set it down for a rule, that we should always expect great rains when ever Mars was approaching the Pleyades? Or may not we, with more reason, institute the quite contrary? Besides, it is no unreasonable question, to demand of Astrologers, why Mars should not rather repress and abate, than extimulate and heighten the watery influence of the Pleyades? And why should not the Moon, and Venus, and Mercury, rather excite and increase it? When yet we so frequently observe these Planets arriving at the Pleyades, when the Air is most serene, and no showers succeed?  
I add nothing likewise of the Rising and Setting of the Fixed Stars, of which I have already said enough; only I advertise, that since the Telescope hath discovered innumerable Stars in the Firmament, besides those formerly beheld by the naked ey: if there be any virtues to be ascribed to the Stars, certainly it is requisite we should compose new Rules and precepts, according to which the newly discovered Stars may challenge to themselves those Effects, that are fully attributed to others. Nor can it be Objected, that these Newfound Stars are too small; because, since their multitude is incredible, and chiefly in all the Galaxy, or Via Lactea: it seems reasonable, that their vast excess in number should compensate their defect in bigness: and though each one singly cannot have much of energy, yet all of them together may do well. Where we cannot but wonder, that the Galaxy, being so spacious and considerable a part in the Heavens, had never any particular Effects attributed to it; especially when to the two small Stars of Cancer, to the Manger, and other cloudy Stars (which yet are nothing but very small assemblies of most minute Stars) great Effects have been imputed: and the Via Lactea contains myriads of the like heaps of minute Stars, in all parts of it, and through the whole Zodiac.   

CHAP. XIII.  
The Astrologers Plea, and the Answer thereto.  
HEre let us a while attend to the Plea of Astrologers, and hear what they can allege in their Defence. Their principal Allegations are, that the Rules and Placits of their Art, according to which they institute their Predictions of weather, were grounded upon long Observations: that the same are still confirmed by many experiments: that among many predictions of the Ancients, that of Thales is very memorable, when foreknowing that there would be great Plenty of Olives the next year, he went and farmed all the Olive yards in Miletum, and Chio, before hand, and so the Event answering his expectation, he thereby very much enriched himself: that if the Effects do not always follow according to their divination, the fault is not to be imputed to the Art itself, but to the unskilfulness or negligence of the Artist: that since they subject the Stars, not to Fate, but to God, who can at pleasure change and avert Effects that would otherwise come to pass; when things do not succeed according to their presignifications, the blame doth not belong to Astrology: that all the objections made against them prove no more than this, that Astrology is only a Conjectural Art, as Physic, Rhetoric, and the Art of Navigation; not that it is no Art at all, or a mere Hariolation: that to contradict their Art, is injurious not only to the Heavenly bodies themselves, as if they were made in vain; but even to the Divine wisdom, as if either that had not made the Stars for the use of Man, or it had not endowed man with such sagacity as might serve to make him foresee what good was to be hoped for, and what evil to be shunned: and finally, that it is downright madness to refer these Effects either to Chance, or to any other Cause, but the Heavens; especially since though there may be inferior Causes admitted to conduce to the production of those Effects, yet those are only the instruments of the Heaven, which gives them their activity, and useth them as subordinate Agents, Now judge you, whether these be not weighty Considerations.  
I Return, that they never have proved, nor ever will be able to prove, that the Rules or Institutes of their Predictions were founded upon long Observations: aswell because those Times, from which both the Chaldeans, and Egyptians boast to have had their Observations, are altogether fabulous; as because the Ancient Astronomers were studious to know only the motions and courses of the Sun and Moon, in order to the prediction of Eclipses; but not at all of any other of the Planets as may be evinced from hence, that Hipparchus knew nothing of them sufficient to enable him to reduce their motions into Tables: and Ptolemy was the first, who from Hipparchus and his own Observations composed Tables of their several motions. Again, because the Places of the Planets in the Zodiac being then unknown; no man could observe what would be the Effect of each Planet being in the various places of the Zodiac; which their Placits suppose most falsely. Further because the Chaldeans manner of Observing, mentioned by Empiricus, doth sufficiently declare what kind of gross and imperfect Observations they made. Moreover, because the Fixed Stars constantly from their Creation moved from the West toward the East; but the Chaldeans were utterly ignorant of any such motion, and so could not observe and design the places of either the Fixed, or Erratic Stars: because since all the more Antique Astronomers held all the Celestial motions to be Concentrical, and Ptolemy first observed them to be Eccentrical: it is manifest, how much knowledge they wanted, in order to their being able to observe, and desine which were the true places of the Planets. And because aswell in respect of the special motion of the Fixed Stars to the East, as of the special and manifold wander of the Planets; the same Face or Constitution of the Heavens cannot again ever return: and therefore this or that change of weather once observed to happen in such or such a position of the Heavens can never be again observed in the like position, so as to make it but probable, that the Placits of Astrologers were grounded upon repeated Observations. What they say, might indeed suffice, in case the position of some, and those the principal Stars, were the same: but only, when they are asked, why some mutation of weather does not respond to a prediction, made from some certain position of the Heavens? They instantly recur to the situation of some Stars, which is not the same it was with other Stars constituted in the same position. And certainly, since not only the Stars returning to the same situation of their operations; but others also that are in another situation; it is requisite that the action of those should be disturbed, and diversified, by the different action of these. Hence whereas they affirm, that their Rules are confirmed by frequent Experiments; that is, manifestly vain and false, even from this, that they are contradicted by as many, and more Experiments. We could attest, that the same hath often happened to us, that happened to Joh. Picus, who Observing the mutations of the Air for a whole Winter together, scarce found six or seven of an hundred and thirty days, that agreed with the Predictions of Astrologers. And I pray, if any should cast Dice, and according to the chances set down; that such and such days we should have fair weather, and such and such foul; would not his predictions fall out to be verified upon 6 or 7. days in an hundred and thirty? So that as for Experiments, our Astrologers can never secure their Placits, by alleging the certainty of them.  
As for that famous Prediction of Thales; it is a wonder they do not take the same course to enrich themselves, by the presages of plentiful years; if they believe their Astrology to be no whit inferior to that, which they think Thales made use of. But, in troth, from all their frippery of rules they shall never be able to describe a Position of the Heavens, that can inform them of the future fruitfulness of any sort of Trees, so as to encourage them to farm all the Orchards in the Country, for that year; or to lay a good wager that their Prediction shall be fulfilled, especially with a good Husbandman or Gardener, who understands the nature of Fruit-trees much better than they. But is it not said, that Thales drew this Conjecture from Astrology? It is so indeed; but yet it is worthy our notice, what Aristotle tells us; that he had that foreknowledge of an extraordinary plenty of Olives [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Before winter was quite ended. For he being addicted to the study of Nature, and maintaining Water to be the Material Principle of all things, had often observed what kinds of fruit grew most plentifully from much Water; and what from little: And there being Commonly much rain either in the beginning, or middle, or end of Winter; He might as easily foreknow at the end of that Winter, that there would ensue the next Summer an abundance of Olives, as I have seen some Husbandmen, who have foretell the like plenty of the same fruit, not only from the Winter, or Autumn, but also from the Summer preceding, and this from the great reins that fell in that Summer. This likewise is worthy consideration, that when Thales would purge that part of Philosophy, which some had upbraided him withal, as useless, and nothing conducing to redress his poverty: he wisely contrived to refer this experiment of his wisdom to that very part in Chief. Just as many in our days, who seeing that the Common people think the contemplation of Celestial matters to be unprofitable and Idle, as no thing availing to the Commodities of life; to confute this Vulgar error, and Vindicate themselves from contempt, they cherish the common persuasion, that Astronomy conduceth to the prediction of Future Events. And thus did that brave Man, Keppler, who said, that a Foolish Daughter was not to be despised, if by her gains she maintained her wise Mother: intimating that Astrology, though degenerous, was not to be turned out of Doors, because without her the Mother, Astronomy, would have fewer Favourers and supporters, It is well known, that Thales was scoffed at for his study of Astronomy, not only by divers others, but even by his own maid; and so that his study was not in revolving Tables, or consulting Ephemerideses, but only in beholding the Stars, and Observing their motions: but our Astrologers, when they make their predictions, have no regard at all to the Stars (of which the greatest part of them are wholly ignorant) but consult only Ephemerideses, and the rules set down in their Books. And whereas we read, that he predicted an Eclipse, it must be that he had by him the Observations of other Eclipses made by others, and especially the Egyptians, with whom he had some Conversation: but this argueth no more than that the buisiness of the Ancients was chiefly to understand the motions of the Sun and Moon, in order to their Prognostication of Eclipses; and that they had investigated the motions of the other Planets, there remains no memorial at all, I add, that what Aristotle saith of the imputation of this Prediction to Thales, in respect of his great sagacity and wisdom; aught so to be understood, as though the narration itself were utterly false, yet such was the same of the man's wisdom, that he deserved to have it believed of him. I myself have known a man, upon whom many notable predictions were fathered, of which indeed he never so much as dreamt; and this only because of the great skill he was thought to have in Astronomy, and that men would not admit him to lie poring all the Year long upon the Stars, to no purpose. And though He did solemnly disavow that he had ever predicted any such thing, yet that did the more confirm and increase the common report of his supposed Divinations, as if he declined the matter only to avoid envy; so greedy of rumours and novelties are the Vulgar, and so industrious in forging and believing fopperies. But of Thales I have said enough.  
As for their Plea, that when Events disprove their predictions, the fault is not of the Art itself, but of the Artists: this is a subterfuge, and so poor a one, as that it betrayeth the vanity and imposture of the very Art. For they have patched up an Art of so many, and so various things, as that whatsoever the ' Event be, they have still some rule or other to show, according to which the Event observed may be thought to have come to pass. And grant that the contrary had happened; then they have another rule in readiness, according to which that sell out. And hereupon (forsooth) they become admirable, when after a thing is come to pass, they tell you how it came so to pass; but before the Event, nothing is safe, nor can they more certainly divine that a thing will come to pass, than that the quite contrary will come to pass. And O wonderful! If when they have divined positively, the thing predicted doth not ensue accordingly; they excuse themselves, and say that they mistook in their Calculations, and had a respect to one thing, when they ought to have had regard to another. And do not you think they would have run to the same excuse, in case they had predicted the quite contrary, and that nevertheless had fallen out otherwise than they had predicted? Wherefore, to speak the truth, the Artists deserve to be condemned for their easy credulity, and implicit embracing the dictates of their Art, as if they were sacred and oraculous: and Art itself to be exploded, in that it is composed of such ambiguous and uncertain Placits, as seem rather to have been chosen by a Lottery, or casting of Dice, than by judgement and Observation.  
But nevertheless, it was discreetly done of some of them (for I do not find them All to have so much piety in them) to exempt the Stars from the jurisdiction of Fate, and to suppose them under the government only of God, who made them: and yet when they pretend this for an excuse and support of a most vain and indeed profane Art; I dare not say, they have done either discreetly or piously. For they make as if they were certain, that such an Effect would inevitably ensue, as they have foretold; unless God by some special resolve of his providence is pleased to avert it: as if it were better, that God should be supposed to pervert the General order of Causes and Effects, that his infinite wisdom ordained and instituted from all Eternity; than that their foolish Aphorisms should be suspected of uncertainty and deceit: and as if it were more reasonable to recur to a miracle, than to confess the fallability of their rules. And certainly, if any man can think this refuge of theirs to be considerable; we not despair to persuade him, that there can be no dream so wild and absurd, that is not capable of defence from the same allegation.  
Again, I cannot but allow them to be somewhat Modest, when they confess their Art to be only Conjectural: and yet they may be accused of great Arrogance, when they boast it to be of equal certainty with the Arts of Physic, Rhetoric, and Navigation. For in these, Human prudence and industry so act their parts, as that the proposed and desired End doth for the most part follow thereupon; and when it doth so follow, the Cause is not immanifest: But in Astrology mere Chance plays the whole game; and the Event foretell doth seldom or never follow; and when it doth follow, the Cause is not altogether obscure and uncertain, and every man may give as good a Cause among sublunaries for that Effect, as Astrologers do from the Stars; and so Astrology is not so much a true Art, as a mere Lottery, or Guessing at random. Nor am I in saying this, injurious to those noble Creatures, the Stars, whose true and genuine virtues whatsoever they be, I most wilingly allow them; but it is injurious to them, to dishonour them with the imputation of such power and efficacy, as is incompetent to them, and to make them many times the instruments not only to men's ruin, but even to all their vicious inclinations, and delestable villainies. Nor is it Derogatory to the Divine wisdom, which maketh nothing in vain, and may be conceived to have had some respect unto Man, when it made the host of Heaven: but it is derogatory thereto, to imagine God to have an eye to those ridiculous purposes and ends, that men many times foolishly propose to themselves, and so to presume of the certain knowledge of Human Events, as if they had pried into the secret Counsels of Providence Divine. We deny not, but God hath endowed the Stars, as all the rest of his Creatures, with some certain Virtues; but we question, whether Astrologers know what those Virtues are; and whether the Faculties, which they ascribe to the Stars, be the same that God gave them, or others merely imaginary. Nor do we deny, that God gave Man Sagacity or wisdom of Mind, in order to his conjecture, what may be beneficial, and what hurtful to him in the Future; but we deny, that this Sagacity is any other but the chiefest part of Moral prudence, or that we ought to conceive it to consist only in the skill of Astrology, as they will have it. As if when Men stood in doubt, what would be the Event of such or such an affair, they ought not to consider the Causes, Instruments, Circumstances, and probabilities of what they design, and so to proceed to action, or desist accordingly: but only to have recourse to the papers of Astrologers, and there to inquire, whether or no, and how their enterprise should succeed. Or as if Astrologers, being to Sow their fields with this or that sort of grain, would not rather take advice for the most opportune season, from the experienced Ploughman, than from their Almansors; and prefer the honest Sagacity of the clouted shoe, to that of their uncertain Astrology.  
But they tell us, that it is madness to refer to mere Chance, fair Wether, Rain, Plenty, Scarcity, and the like Effects; as if they had not their proper Causes in Nature, or happened not by the disposition of Providence Divine. This you'll say, is much; and yet to say, that those things happen by Chance, in respect of Man's ignorance, and of the prevision of Astrologers, I hope is no madness at all; since it amounts to no more than this, that Man doth not understand their particular Causes, nor their Connexion with the Effects; and therefore that it cannot be foreknown, from whence or when they will evene, and that it is by chance that Men foretell that they will, and when they will evene, since the truth is concealed no less from him, who doth adventure to predict them, than from him who doth not; not after those Events have, or have not happened, at the time prefixed, can he who predicted them glory that he did it upon any certain science, or he who did not predict them say that he forbore upon the score of his skill in Divination. And hence is it, that he whose prediction comes to be fulfilled by the Event, may (indeed) be accounted the Happier, or more Lucky-man in his conjecture; but not a jot the more skilful or Knowing, for it. This I speak only of Astrologers; because Mariners, Ploughmen, and Shepherds, and others may, from the paleness, or redness of the Moon, from Halo's, Paraselen's, Rainbows, and the like Meteorological Signs, probably conjecture what weather there will be either the same day, or the next following, by reason of the familiar connexion of such Events to such Causes: but our Astrologers, who glory that they are able to predict all sorts of weather on each Day of the Year; and that not only many hours, but many Days, Weeks, Months, Years, and Ages before hand, can predict no such thing, because there is not the like familiar and manifest connexion betwixt the Causes and Events. Nor can they object, that their Calculations are very laborious and difficult; for this when all is done, is nothing but with great labour and pains to make a Calculation from some intricate game on the Dice. For allow that fair weather shall succeed upon such or such particular chance of the Dice; and foul weather upon another; and wind upon another: and then make your predictions of each according to the chances, and you shall find the buisiness succeed with as much certainty, as if you raised your predictions from the Aphorisines and Calculations of Astrologers. Nor is this a wonder, since I have heard of some Almanak-makers, who were famous for their Weather-wisedome, and yet they never used other art to make them by, than the Chances of a Die.  
But they confidently demand, whether there be in nature any Cause, to which the changes of Wether ought in probability to be referred, except only the Heavens? Whereas it is easily Answered, that the Heavens indeed (or rather the Stars, and chiefly the Sun) are the General Causes of most of the mutations in the Air; and yet besides them, there are other special and principal Causes among inferior bodies, to which it is to be referred, that those mutations happen in this or that place, in this or that time, and in this or that manner, rather than otherwise; and not to the Heavens, which without them could not 'Cause any Effect or change at all: and that by the nature and activity of these inferior Causes it is that the Stars do attemper their influence, and accommodate their action. This considered, They do ill to affirm, that all sublunary Agents are no more but merely the instruments of Superlunary; for in truth they have special Virtues of their own, such as are incompetent to mere Instruments; and it is they, that rather make use of the virtues of the Stars, as their instruments. Again, there are some certain Effects, to which no man can say the Heavens do much conduce; such as the sudden eruptions of Flames and Fire, and Vapours caused by them from subterraneous Waters; yea Metals themselves, which though some have supposed to be generated in the bowels of the Earth, by the special energy of the Sun; yet none have ever given an account of the true reason, or manner of that Generation; nor is it indeed conceivable how. True it is indeed, that the warmth of the Sun doth cherish the body of the Earth, and so promote the fertility of the seeds therein contained; but yet an External cherishing Cause doth not exclude internal and more proper Causes from executing their particular faculties. As for the Moon and the other Planets; if they may be admitted to act any thing upon the Earth, by the same reason the Earth may be conceived to re-act upon them: nor can the Earth be more their Instrument, than they the Earth's. The parts of the World mutually contribute their operations and assistance each to other; forasmuch as every part hath its peculiar virtues, and in a special manner displayeth the same by its actions. I add, that it hath been granted, that the Sun and Moon have their operations upon inferior bodies; and that they produce such Effects, as may be fore-known, and foretell: but not that the prenotion and prediction of those Effects do belong more to Astrologers, than to the common People; since no man is ignorant, that the Sun (for instance) doth produce heat and serenity, more frequently than foul weather, in the Summer. It hath been granted likewise, that other sidereal bodies, and chiefly the Planets have some influence and activity upon the Earth, in proportion to their slender light; but what the special activity of each Planet or Star in particular is, Astrologers are as much ignorant of, as the most illiterate Clown in the World. For as when a room is enlightened by a Flame, from which many small sparks issue forth, no man can discern the particular light, which ariseth from each particular spark, the Air being promiscuously illumined by them all: so the Sun, Moon, and Stars acting promiscuously upon the Earth, by their several influences blended or confused together; it is impossible for any man to distinguish their several activities. But you'll say, are the virtues of the Stars to be measured by the Greatness or smallness of their particular Lights? And why not I pray? Will you have it to be measured by that of their Diametres, or of their Discuses? If so, though we should allow that each of the Fixed Stars is not less potent in itself, then either the Sun, or Moon, or any other of the Planets; must you not yet confess, that the Distance which doth diminish the light, and discuss aswell of the Fixed, as of the Erratic Stars, must in the same proportion diminish also their activity; so that the virtue of each Fixed Star, compared to the virtue of the Sun, and that of each Planet compared to that of the Moon, can be no more than the light of the one is to the light of the other, or the Discuss of one to the Discuss of the other. And this seems much more reasonable, than what Astrologers suppose, viz. that the virtues ascribed to the Planets are equal, if not superior to those of the Sun and Moon. But (say they again) whence comes that great variety of sublunary Effects, if not from the various positions, and various influences of the Stars? Why, I have already declared, that the variety of Effects among sublunaries ariseth from the variety of Causes among sublunaries, as they are variously compared either among themselves, or with others. To Day there arise vapours from this part of the Earth, which elevated into the Air become condensed into Clouds, and so fall down again in showers. In the mean time the matter of them is exhausted, or the heat by which they were evaporated groweth less at the same part of the Earth. And albeit by the continual action of some parts of the Earth upon others, the like matter be to be congested upon the same place, and new heat to succeed; yet that will not happen precisely on the same day the next Year, but sooner or later; and therefore it is no wonder, if it doth not prove wet weather the next Year, upon the same days, that it is wet weather this Year. And what I say of wet and dry Wether, may be applied also to all other changes of the Air; since by the same reason the matter of Winds Hot or Cold, as also of Thunder, Hail, Snow, and the like, is not prepared in a readiness in the same parts or places of the Earth, at the same times one Year, that they were another. Which one would think to be a more probable Cause of the variety of weather, both as to times and places, than that imaginary variety of Astral influences, which Astrologers so much cry up.  
If this be so (say Astrologers) than these Mutations cannot be prenoted or predicted, by any rules of Art, I confess they cannot, especially long before; for otherwise there are those Signs, by which I allow that we may foresee and foretell great changes of weather, when they are near at hand. What then, Must Astrology, noble and divine Astrology be vain and useless, and be able to make no probable Conjectures at all concerning the precise times of these Changes? Yea truly, I think so; nor need I say more to justify that my opinion, than what I have said already in this Chapter. But, Were those Laws made in vain, which allow of and tolerate the profession of Astrology in those matters, that concern Agriculture, Medicine, and Navigation? For those Laws, I conceive they are to be looked upon, as many others, which provide for the toleration of lesser Evils, in order to the prevention of Greater: For because the Mind of Man, being always greedy of knowing things to come, is easily carried away with those splendid persuasions, that Astrologers have contrived to allure and inveigle it to a belief of their Art; therefore that they might a vert men's minds from a too curious and solicitous investigation of future Contingents, such as the Arbitrary actions of men, fortuitous Events, dangers, calamities, the day and manner of death, and the like; from the prediction of which men's private lives, and the public peace are commonly disturbed; therefore (I say) was it, that the wise Lawmakers, prohibiting this Fortune-telling part of Astrology, permitted the use of the other concerning Weather-conjectures, as that which might set bounds to, and in some sort humour man's Curiosity, and occasion less of disturbance both in private, and public. And this Licence might in the mean time seem to the people to be the more reasonable and beneficial, while it carried the pretext of some true observations of the Rising and Setting of the Stars, in causing Winds or Rains; of the Moon in the full, or wane, increasing, or decreasing her light; for the most advantageous sowing of Seeds, Setting, Grassing, removing of Plants and Trees, letting of Blood, Purging, Venery, Baths, and the like; of Tides of the Sea; of the pale Moon commonly preceding Rain, the red winds, the white fair weather, and the like Signs: which though they do not belong to Judicial Astrology, are yet commonly referred to it, partly through the ignorance of the Multitude, but mostly through the cunning and arrogance of Astrologers, that so they might acquire the greater credit to their profession. And hereupon we may see some Physicians, who pretending to have more profound knowledge in Celestial matters, than is usually expected from others of the same profession; think to acquire the reputation of Transcendent Artists, by giving out, that they will not undertake the cure of any sick person, especially of great quality or Condition, unless they have first made solemn inspection into his Nativity-scheam, and erected another Scheam for the Year past, another for the very instant of his falling ill, and others for the times wherein each Symptom first invaded him: when yet (in troth) either they do no such thing at all, or if they do, it is to no more purpose, than if Themselves should dream that he would live or die; and all this is but a knavish trick, to make men believe they are much wiser, than really they are; and the while they underhand consider the same prescrips and Aphorisms of Principal Physicians that the more modest, more honest, and more learned Practitioners of that Art, inform and guide their judgements by. Again what wonder is it, if the Authors of those Laws made in favour of Astrologers, being wholly taken up with matters of more importance to the state, and perhaps somewhat touched with the infection of these cunning Impostors, aswell as the rest of the people; would not wholly interdict the profession of that pretended skill, to which as men, they did not deny their assent, at least in part? Nevertheless, it was contrary to the intention of those Law makers, that Astrologers should (as they do) wrest that Toleration of only a part, to the justification of the whole of Astrology. For by what reason can they come to know the individual Complexion of a sick man, by looking upon the Stars or Ephemerideses; how can they know the time, vehemence, duration, period of his sickness; or that the same will be short, or long, mortal or not mortal, and all other things, that are expressly forbidden by those Laws? In a word, if it be fit for any man to conclude the verity of Astrology, from this Toleration of it: certainly, it is much more fit for us to conclude the Falsity and Imposture of it, from the frequent renewing of those Laws made against it.  
And thus much in Confutation of that part of Astrology, which concerneth the Prediction of Changes of Wether.   

CHAP. XIV.  
The Genethlical part of Astrology examined, and exploded.  
IT remains, that we now survey that other part of Astrology, called the Genethliacal, or which, from the inspection of the Genitures, or Nativity Theme, or (as they are Vulgarly called) Schemes of men, doth institute Predictions of all the remarkable Events that befall them, in their whole lives. For though the most part of what hath been delivered by us in the precedent Chapters, doth in some sort relate aswell to this Latter, as to the Former part, and so may easily be accommodated unto it; yet there are some things peculiar hereto, which require a peculiar consideration.  
In the First place, we are to remark, that that man doth make but ill provision for the peace and quiet of his thoughts, who doth but lend an ear to Astrological predictions, though he fix not his mind upon them. For though they are but vain, and a man doth strive to confirm himself in the opinion, that they are mere fopperies; yet in respect of the common persuasion, that there is something in them, he shall find himself very prone to give some credit to them, and so give some occasion of disquiet or other evil to himself. For if the ginger shall have predicted his death, instantly the thought thereof enters his mind, causeth a troublesome apprehension therein, and makes him discontented: and if any light disease chance to intervene, the same is augmented by the melancholy resentment and disquiet of mind within him, and so puts him really in danger of death, which otherwise he had no reason to fear, from the nature of his disease. If any great mishap, or infortune before-told him; that prediction also vexeth his mind, and is often the cause, that he flieth to such precautions to secure him for the infortune threatened, as really prove the means to bring the same, or as bad upon him; which otherwise would not have befallen him. If he hath been promised either long Life, or felicity of fortune; then either he rashly exposeth himself to such dangers, as shorten his Life; or neglecteth that industry and prudence, which might have made his fortune prosperous indeed, but being omitted, prove the occasion of his infelicity, and misery in the end. For the proof of this, we have many stories both Ancient and recent that testify, that those men have generally been most unhappy, who confided in the Astrologers promising them very great happiness: and of these we shall mention some hereafter. In the mean time, accept this admonition; that nothing is safer, then strictly to follow the dictates and rules of Prudence; and to live, in respect of ones self, honestly; in respect of others, justly: and for the rest, to commit all to Providence Divine, and to be prepared for all encounters of Fortune. The advice of Horace, in this case, is oraculous. 
Tu ne quaesieris, scire nefas, quem mihi, quem tibi 
1. Ca●min. Ode 11   
Finem Dij dederint, Leuconoe i nec Babylonios'  
Tentaris numeros, ut meliùs quicquid erit pati,  
Seu plureis hyemeis, seu tribuit Jupiter ultiman. etc.  
Inquire not thou, Leuconoe, what End  
The Gods at length to me, or thee intend:  
Consult not vain Astrology, to prepare  
For future Evils, whatsoeuèr they are.  
Whether more Years, or not, remain behind;  
Be wise in present, to thyself be Kind.   
By this means, if Good fortune comes, you relish it the more sweetly; if bad, you bear it more easily; and this benefit we are sure of, that if we must be miserable, yet we shall not be so before our time. For (they are the words of Cicero, in 2. de Divination.) How unhappy a life had Priamus lived, if he had fore-known in his youth, what tragical Events were to befall him in his old age? And that we may leave Fables, do you think it could have been beneficial to Marcus Crassus, when he flourished in wealth, and all kinds of prosperity, to have fore known, that his beloved son Pompey should be slain, his Army destroyed, and himself perish in ignominy, disgrace and want, on the other side of Euphrares? Do you think, that Pompey could have taken joy in his three Consulships, in his three Magnificent triumphs, in his glory of high Achievements and admirable felicities; if he had fore-known, that after all he should be killed in exile and obscurity in Egypt, after the less of his numerous Army; and after his death suffer such horrid things, which I cannot speak of without tears? etc.  
Nor can Astrologers excuse themselves by saying, that such unhappy misfortunes Presignified by the stars; and being fore-known, may be avoided. For, it is plain, that if they be avoided, they were not presignified: but rather the avoidance of them, which was really to ensue, ought rather to have been presignified. And, if we saw, that Astrologers themselves did once avoid those diseases, and other evil accidents, which they pretend are presignified to them in particular: then perchance they might challenge some belief at our hands: but, since they cannot secure themselves with all their caution, as being ignorant of those presignifications made to them: why, should they think to provide for the safety of others, when reason requires they should be more skilful and fore-sighted in their own Cases, than in those of others? But, we must reserve the full refutation of this false pretence till a better opportunity; being obliged first to demonstrate the vanity of the Art, from the examination of its very Principles.  
They affirm, First, that all the Good or evil Accidents of a man's life, do depend upon that very moment of time, in which he issueth from his Mother's womb. For, they will have, that the sideral bodies, and principally the seven Planets, in what part soever of the Heavens they are at that instant, when an Infant is born, do so act and club their rays together upon him, as that they impress upon him a necessity (nor more nor less) of living in such a condition; of dying at such a time, and in such a manner; of marrying such a person, at such a time; of suffering Shipwreck upon such a day; of receiving a wound in such a place of his body, on such a day; of being imprisoned, such a day; of being overthrown at Law, such a day; of falling sick, such a day: and so of all other Accidents in his whole life. As if any man of sound judgement could regard the Heavens, and behold those seven wand'ring Starts; and yet conceive in his mind, that they should make any impression so manifold, so particular, inevitable and certain. Indeed, if the Planets applied themselves to conspire the fortune of only one infant, at a time; then the buisiness would be less admirable, less incredible: but since at one and the same instant of time, millions of Infants enter upon the stage of life, in several places of the Earth; can any man understand that the same seven Planets can so act upon every one of them, as to prescribe with equal distinction preciseness, and certitude, all that shall befall them from the moment of their births, to that of their deaths? especially since those Accidents are innumerable, and incomprehensibly various? Ought they not to cause the same Effects in all and every of them that are born of all kinds, and Species of Animals; for which though there be no particular Astrology composed, yet that hinders not, but they should have their fates consigned to them by the Heavens, as well as the rest? Go on therefore, and conceive, if you can, how it should come about, that seven Planets, which immit but seven sorts of rays or influences, should be able so to complicate and temper their rays, as to make them suffice, to so great and incomprehensible a variety of Births, of Accidents. Again, if they allowed the Planets a longer time, a whole day, nay but an hour, for their fatal operations; the wonder would be somewhat diminished: but, that they should conspire destiny, and effect their impressions, and conclude all effects, in only one short moment; this certainly is above human capacity. Who likewise can conceive, that the Planets are of power to destiny so many things in that one moment, and yet have no power to destiny any one thing, in so many Myriad of moments following? Further, did they hold it necessary for the Planets, at the moment of the Infant's Nativity, to be all above the Horizon; then also the supposition might seem more tolerable: but to make their virtues and efficacy all one, whether they be above or under the the Earth; this is most intolerable▪ For, since in the night time we feel no virtue of the Sun, but what remains diffused through the Air, the day before; because his beams cannot pierce through the body of the Earth: is there any reason we should believe that either the Sun, or any other of the Planets, when they are depressed under the Earth, can so transmit their virtues upon an Insant entering the World, as to destiny all things belonging to him as effectually as if they were above the Earth, and in a posture convenient for the direct transmission of their rays upon the subject on which they are to operate? The same also may be said of the virtue of those Planets which at that time are covered by the Sun or Moon. Lastly, If they would allow that the rays of the Planets should be so received by the tender Infant, as to operate according to his constitution derived from his Parents, and so to be varied to the production of various and sometimes contrary effects; then they might more justly expect our assent: but to make the Planets to do all things, to subject both a sickly and un-sound Infant, and a lusty and strong one, if born at the same instant, and in the same City, to one and the same influence, and the same effects; Is this to be endured by reason? Nor can you think that they are able to allow any thing of this kind by distinguishing; for if they should but say, that the influence of the Planets were only general; or that the least power of Concurrence or opposition were to be ascribed to the Complexion of the Infant: then Farewell their whole Art. For, the presumed Certainty thereof doth so depend upon the Stars; as that it must be wholly destroyed, in case any respect be had of the individual Constitution of the Patient, as a special and determining Cause, which for the most part is not understood, and which is subject to infinite variety. And you well preceive, that Astrologers require only two things, viz. The time of the Nativity, and the Altitude of the Pole, or Latitude of the Place: and from these two alone, they undertake to predict the Infant's Fate most certainly, most punctually. And perhaps it might be granted, that at the time when one is born, the same doth befall him, that doth when he issueth forth from the place, in which he was cherished by a special heat, into the cold Air, or the Air affected with any other degree of warmth; as we see doth happen to a Red-hot Iron, when it is taken out of the Fire, and Plunged into cold water: but when it shall be also granted, that the external Air, affected with the Rays of the Stars, is available to the changing of his temperament, and to cause that his life should be longer, or shorter; yet nothing can be more like a dream, yea more vain than a dream, then that therefore it is determinable, how long precisely to an hour that Infant shall live, since according to the care that is afterwards taken of the Child, his life shall be longer or shorter, and more or less subject to infirmities; or what advencures of prosperous of adverse fortune shall thenceforth befall him; since those depend upon such future occasions, as have no relation at all with the condition of his Birth. Let a man but seriously consider with himself, how many there are, and have been in the world, with whom he hath had to do in some affair or other, either directly or indirectly, from his Childhood to this present day, in order to his dispatch of several business: that he might take this or that journey: acquire this or that Honour or Dignity; heap up this or that mass of wealth; sustain this or that dishonour, or loss; and so run over the most considerable Encounters of his life: then let him consider, whether those so many men of different Ages, Complexions, Humours, Conditions, Nations, Countries, (without all which living at such times and in such places, and meeting with him upon such occasions, he could not have effected such designs, or met with such Events) had any relation at all to his Nativity. Let him, I say, consider that, when they could not but live at such a time, in such a place, meet him, and be willing to do these or these things for, or against him; unless because others lived before them, are dead, and did this or that for them, and so of the rest, since the Fates of those men also depended upon others that went before them from Age to Age upwards, to the beginning of the World; so that from thence forward all the successions of men, and all the series of affairs to this present day are to be unravelled; for if all things had not been so as they were, neither had those men lived, with whom he hath had to do, nor those Events been, which have besallen him. Nor can our Astrologers evade this necessity, by saying, that the Planets do not design particularly, and singularly, what Good or Evil, and from whom, and when, and where a Man shall receive it: for since the rays are singular, by which the Planets design any one accident, it is necessary that the definition be of a singular Event; nor can the Event be singular, unless from the singular circumstances of Person, Place, Time, and manner. And manifest it is, that other Events, then what are really to come, cannot be defined; nor can there be otherwise terms of singular actions: that I may not take notice, how Astrologers boast the certainty of their Predictions chiefly in respect of circumstance of Time, which is most singularly, and in respect of which such an Event cannot happen to such a Person, unless that Person be at that time, in such a place in such company, upon such an occasion. That I may likewise omit, that Astrology must be confessed most vain and useless, unless it be able to premonish men of singular Events, together with the Persons, occasions, and other circumstances of them: for otherwise no man can know when, how, or from whom to expect benefit, or detriment; or what he must do, to meet his good, promised; or decline his Evil threatened.   

CHAP. XV.  
The Moment of an Infant's Nativity, uncertain.  
TO pursue the Doctrine of Astrologers, touching this Omnipotent Moment of an Infant's Nativity; let us observe how strict and punctual they are in the investigation of it; and this to the end, that they may exactly know, what point of the Ecliptic ascended at that time above the Finitor, and that being found out, to erect a Scheam of the position of the Heavens at the same: and this done, according to the Planets being in such or such Houses they proceed to give judgement of the future accidents of the Infant. And indeed, it is not without good cause, that they thus require so exact a knowledge of that punctilio of time; for since they direct the same to the determination of the time of life, (as we shall see more fully anon) if they miss of it but one half hour, they must miss at least seven or eight Years in their definition of the time of life.  
Here I might object, how difficult it is to design the very moment of a Child's Nativity: since no Child enters into the World in one and the same moment, but usually stayeth many moments in the Birth: and if they take the last moment, or that wherein the Child's Feet come away from the Mother, then must the Head have received its fate before the Feet; if the first moment, or that in which the Head begins to come forth, than the Heart, Liver, Kidneys, and all the rest of the body remaining yet in the Mother's Womb, cannot obtain the same destiny with the Head: and if the middle moment, or that in which the trunk or middle of the Body comes forth of the Womb, than one extreme of the Body hath already received its fatal influence, and the other not. If you say, that the influence is immitted at that instant, in which the infant first moves his Lungs, or Breathes (as Cardan will have it, in lib. 3. quadrip. cap 2.) then you beg the question, and we may as justly fix upon the moment of the separation of the Infant from the Afterbirth, or the cutting of his Navel string. Again, you will not be able to tell us, what a mouthful of air drawn into the Lungs can do, as to the disposing the whole body to receive the impression of the whole Series of Fates, that is then contexed. Besides, what would Cardan say, if he heard Physicians prove by invincible reasons, and frequent Experiments, that the Infant doth respire in the Mother's Womb, some months before its Birth?  
I might again object, that it seems incredible, that when Twins are born (and they are usually born immediately one after the other) the influence of the Stars should be so suddenly changed, as that the Destiny of one should be not only different, but perhaps quite contrary to that of the other. If it be answered, that in respect of the great swiftness of the Heaven's motion, the position of them must be very much changed in two or three moments, and consequently the influence as much varied: which Nigidui was wont to explain by the turning round of a Potter's wheel: then St. Augustine (Reply 5. de Civitat. Dei. cap. 3.) that this Fiction will be more fragite; then the earthen Vessels made by the turnning of that Wheel, will serve our turn. As if Astrologers could ever observe all the differences of the positions of the Heavens; and so all the variety of impressions or effects happening betwixt two moments, so nearly succeeding each other; when the Celestial motion, though extremely rapid in itself, must yet be very slow, in respect of man's observation of it; nor doth it vary the position of the Heavens, but in some sensible space of time, as performing one complete round only in 24. hours, otherwise than a Potter's Wheel, which is turned round in an imperceptible space of time: so that there can be no proportion betwixt the arch of the Heavens, in which the positions of two immediately successive moments differ, and the arch of a Wheel, in which two continent impulses differ each from other, if either of the Arches be compared to a convenient Circle.  
But waving these difficulties, I come to demand, How Astrologers can attain to any certainty not only of the almost insensible intervals of time, but even of half an hour over or under the true moment of an Infant's Nativity? For sometimes they cannot bring their Conjectures near the true time, by a whole day; some times by half a day, either the nightly half, or the daily, either aforenoon, or afternoon; and sometimes they pitch upon the most likely hour. I speak of them who account by common Clocks; and to trust to them for preciseness, is most uncertain, as the Common Proverb teacheth us; since of twenty of them in one Town scarce two agree together, and not one usually goes right. It would be insufferably tedious to reckon up all the various causes of Error of our Clocks, and Watches; and as for Sun dials and Hour-glasses, of either Sand or Water, they are disliked by even Ptolemy himself, who concluded it impossible to attain the exactness of time otherwise than by the Astrolabe. Now for that, pray of a thousand Nativities cast by Astrologers, can you instance any one, at the very moment whereof He that took it, stood ready with an Astrolabe in his hand to compute the hour exactly? And if he did stand ready, what if the weather were then dark and cloudy, so that neither Sun, Moon, nor Stars were to be seen? What if the true motion of the Sun were not yet known, nor the true places of the Planets, as it is now manifest they were not known before this our Age? And yet there remains somewhat to be amended therein. What if the true Altitude of the Pole be not yet found out, as it is not, but in very few places? What if men are not certain of the Longitude of the Place, or difference of Meridian's; as there is reason to doubt they are not? What if there be not sufficient care had of the Refractions; and it is well known, that before Tycho no Man considered them? What if the Astrolabe be too small, or not exactly framed, and Figured; or not made use of with care and preciseness, than which nothing is more ordinary? What if there be an Error in any of those many punctilios requisite to an exact Observation; as a thousand to one but there will be some? What can be said of the rudeness of the Old Chaldean Observations, upon which as upon the Principles and Fundamentals the whole Art is founded; for (as Sextus Empiricus, lib. advers. Astrologos, tells us When they were to observe the time of an Infant's Nativity, one Chaldean sat watching in the top of an hill, or other eminent place, not far from the groaning Chamber, and attended to the Stars; and another remained below with the Woman in travail to give the sign, by ringing a Kettle or Pan, at the instant of her delivery; which the other taking, observed the Sign of the Zodiac then Rising above the Horizon; and accordingly they gave judgement of the Infant's Fortune: and this if the birth happened in the Night; but if in the Day, than he that sat upon the high place, observed only the motion of the Sun. Now I pray, what a gross and imperfect way of taking the moment of the Nativity was this? For to omit other considerations, what if the Infant was born in a great City, or other place far from a Hill? What if the Air were Cloudy and Dark? What if no Star of those in the Signifer, or space of the Zodiac (as there are more Star-less, than Starry places therein) did arise at the time of the Sign given? What if the brightness of Morning, or Twilight obscured the Stars? Besides, it is well known, that They regarded not the degrees, or minutes of the Signs; but thought it sufficient to mark the Sign itself then Rising. And can you then think their Observations to have been exact? Sure I am, they were so rude and uncertain, as that they never could by them attain to the prediction of any one Eclipse of the Sun, so as to predetermine the time of it; as Diodorus (lib. 2.) reporteth. This considered, we may apply that of Manilius (lib. 3.) to them; 
Nec me Vulgatae rationis preterit ordo,  
Quae binas tribuit signis surgentibas horas,   
For, these were the men, who thought that the right and Oblique Ascendent Signs of the Zodiac did arise in equal portions of the Equinoctial; and so that it was lawful to progress, or regress to the point rising, from the hour of the Nativity given; and supposed place of the Sun, allowing to each sign two hours; though some will have more, some less. These also were they, who of all the Aspects admitted none to be effectual at a Nativity, but only the Diametral, Trine, and Quartile; and never so much as named the Sextile, or any of the Rest; ascribing moreover to the Diametral, or two opposite signs, this propriety, that all such as were born in such an Aspect, should have opposite Fates Decreed for them; as Geminus (Cap. 1.) remembreth. Now, Consider with yourself, how solid and congruous principles, or fundamental rules these Chaldeans laid down, for succeeding Astrologers to build upon: and how certain an Art that must be, which hath no other foundation, no other support, but those.  
To prevent these our Objections, They Answer; that when the Artist is not fully certain of the time of the Nativity to a moment, he may investigate it either of these three ways.  
The First they call Trutina Hermetis, the Scales of Hermes; because supposed to have been derived from that thrice Great Man: which Ptolemy (in Centeloquio) affirmeth in these words; In quo signo luna fuerit tempore conceptus; ipsum, aut ejus oppositum fac Horoscopum in Partu; therefore examining the time, in which the Infant ought, according to Nature, to remain in the womb; from the time of his Conception, they compute and conclude upon the moment, wherein he ought to have been born. But, I beseech you, do they not in this seek an obscure thing by a more obscure? For, though they are wholly ignorant of the moment of the Conception, yet they institute their divination of the moment of the Nativity from thence. But, they collect the one from the other; as if there were any more pleasant begging of a Principle to be thought upon; or as if there could be a greater certainty of the Consequent, than there is of the Antecedent? And they multiply their rules; but observe, that no man hath hitherto punctually defined, how much time ought to intercede betwixt the Conception, and Birth of a Child. Besides, Ptolemy doth not say, that the degree, or minute, but the sign in which the moon is at the time of the Conception, should be the Horoscope of the Birth; that so the exquisite preciseness may be reduced to the latitude of two hours. And doth not this agree with the old method of the Chaldeans, newly mentioned? But, we may as easily refute, as smite at these incongruities; since manifest Experience is repugnant to that Rule of Ptolemy, or the Trutina of Hermes.  
The Second, they call Animodar, or Almuseli; which is Ptolemy's own. For, He enjoins his Disciples, to look back upon the New, or full-Moon, immediately preceding the Nativity; and to observe what Planet obtaineth the supreme authority in that place, wherein the Conjunction, or Opposition happened; then to note what degree of the sign such a Planet was in, at the estimated time of the Birth; and erecting a Scheam at that time, to compare the number of that degree, with the number of the degree then Rising and of the middle Heaven; and to which of the two it shall be nearest, as to the number of degrees, and equal number is to be constituted in that Cardo. But it hath been by many demonstrated, that Experience doth destroy this way also; and nothing is more manifest than that the whole Method is Arbitrary, and a mere Fiction, or Dream; and that the time estimated may be so varied, as that the Cardines may be wholly changed; and finally every man may know, that the Horoscope is divers, in divers Climates, when yet according to the Placits of Ptolemy, the same aught to be taken, if two Infants be supposed born at the same time in divers Climates. We might add the uncertainty of that moment, when the New, or Full Moon hath happened; as may be inferred from what we have formerly said.  
The Last, they call Accidentia Nati, Accidents after the Nativity. This is the Newest of the Three, and seems grounded upon what Cardan (in 6. Aphorism. 158.) saith, Sapientis esse non solum ex Genitura eventum, sed etiam ex eventu Genituram judicare. For, as from the Genital Scheam, by directions, by Transitions, by annual profections, they collect at what time, or times, any remarkable Accidents, befall a Man after his Nativity; so on the reverse, do they pretend to collect the precise time of the Nativity, from the times of those Accidents. But, this we shall by and by explode more opportunely. In the mean time, observe, that Astrologers cannot make use of this Method, until a good while after the Nativity, when some eminent Accidents have befallen the person proposed. Observe also the Error of the Consequence, in that they suppose the matter in dispute, viz. that from the Nativity we may collect the times of the chiefest Accidents to ensue in the whole life. I pass over other Methods, as that of Messahala, and others long since exploded.   

CHAP. XVI.  
Their Method of investigating the times of Personal Accidents: and the Fallacies thereof.  
HAving fixed upon the Moment of Nativity, drawn the Scheam, and distributed the Planets into their several Quarters, together with the Part of Fortune, and sometimes also with one or two of the most eminent Fixed Stars; (Besides the Head and Tail of the Dragon:) They teach us a Method of investigating at what times all considerable Accidents are to befall the Person. And this Method is manifold, but chiefly fourfold; Direction, Revolution, Profection Annual, and Transition.  
The First, viz. Direction is versed betwixt the two points in the Zodiac, taken in the Nativity Scheam, of which one is called the Significator, the other the Promiser; whether they be Planets, or the Rays of Planets, or Aspects, or Cusp's of Houses. For they will have, that the Significator, as if movable, doth slowly progress to the Promiser unmoved; (some term that the Promissor, which I here call the Significator; and others quite contrary: but that is not material:) so that when the Significator shall come and shake hands with the Promistor, then Oh then! shall be the performance of that Effect, which was so long before signified by the one, and promised by the other. But because they are wont to number the Advance or Progress, not in the Zodiac, but in the Equator, to which those places are referred by Circles of Declinations; hence is it, that to Direct, is nothing but to inquire the Arch of the Equator, which is interjacent betwixt the Significator and Promissor. And because they will have the Progression to amount to one Degree in a Year; five minutes in a Month; ten Seconds, in a Day, constantly: therefore that Arch doth easily point out, at what time, from the Nativity, the Effect sought for, will happen. But several things are Directed, respective to the variety of Effects; as the Sun, for the state of Life, and dignities; the Moon for the affections and passions of the Mind; the Horoscope (or first Rising point of the First House; which is also called the Horoscope,) for health and peregrinations; the Middle Heaven, for Friends; the Part of Fortune, for increase or decrease of Wealth; and for the duration, or period of Life, the special Director is the Prorogator, Dominus vitae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Emissor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in Arabic, Hylech, and sometimes Alcochoden▪ And for this, they elect either that Planet, which hath more Dignities, and fewer Debilities, in the places called Hylegialia, i e. the First Tenth, Eleventh, Seventh, or Ninth Houses; and especially the Sun, in a Diurnal Geniture; the Moon, in a Nocturnal: or if there be no Planets in those places, then principally the Horoscope itself. But the Emissor is Directed [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to the Interfector, or Killer, as to the body of Saturn, or Mars, or to the Malefical beams of each, or to the disposition of the Eighth House, etc. For those are the Destinies, from which they give judgement of the time of Death; allowing so many Years of Life, as they have numbered degrees of the Equator from the Emissor to the Interfector, and so many months as there are five minutes over and above, and so many days, as there ten of seconds, and so many hours, as there are twenty and five thirds, as may be collected from what we said even now. I omit, that the Direction is either Direct, i. e. to the Consequent Signs; as for the Emissor, the Horoscope, the Middle Heaven; or Converse, i e. to the Antecedent Signs, as for the Part of Fortune, or Planet Retrograde.  
The Revolution, is nothing else, but a new erection or constitution of the Celestial Scheam to that moment, in which the Sun after the space of one or more Years, is revolved to the same point of the Zodiac, in which it was at the moment of the Nativity. For they will have it, that from the comparison of this Celestial Theme, or Position, with the root, or Natalitious Scheam of the Geniture, is signified what is to happen to the Person in that Year, which is begun. In particular, if the Horoscope of the Revolution doth respect the Horoscope of the Root, in a benign aspect; then health and strength of body is signified, for that Year: if in a malign, than sickness. If the Planets, in the Revolution, be disposed in a contrary manner, to what they were, in the Geniture; then some notable danger is portended; and the like. Among the rest, this is worthy our remembrance; that in the Revolution, if the Moon come to that place where Saturn was in the Root; then the Person shall Marry an old Withered Crone, and (in all likelihood,) despise and cuckold her, etc.  
The Annual Profection is only a certain equal progress, in which both the Cusps of the Houses, and of the Planets, and other places of the Geniture are conceived to go forward under the Zodiac, by the space of 30 degrees every year; so that in the space of 12 years complete, the whole Zodiac is run thorough, and the same Progress again begun. For they regard those places, to which the progress is made, according to this Annual Profection, in the Theme of the Root; and according as they observe the Aspects betwixt them, and the place of the Root to be good, or bad, they give judgement of Felicity, or Infelicity, to happen at that time. And they design both the months and days; because, the year of Profection being given, they easily compute the time, in which within the compass of that year, the Aspects fall out. Moreover, they generally teach, what year shall be happy, what unhappy to the Native; as for example; the Fourth year of life must be unhappy, because then the Horoscope comes to the fourth House, which respecteth the Horoscope in a Quartile, and the middle Heaven in an opposite. And hence is it, that they dispute mainly concerning Climacterical years, and show which are Lords of the seventh years, called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the Arabians Alfridary: determining the dominion of the first seven years upon the Moon, the second upon Mercury, the third upon Venus, and so consequently, the Moon, beginning her sovereignty again at the eighth septennarie, and that year being always dangerous, in which the dominion of each Alfridarius, or Lord, is changed or devolved upon his immediate successor. And this is all the great mystery of Climacterical years, so much talked of, so much feared.  
The Transition is when a Planet passeth by the places of the Geniture; so as the Moon (for example) sometimes passeth by the same place, in which she was at the time of the Nativity, sometimes the place in which Saturn was sometimes that of the Horoscope, sometimes the place which was Quartile to Mars, Trine to Jupiter, etc. For they will have, that some eminent Changes are made in these Transitions; and therefore they introduce them, that so they may the more precisely define the times of Accidents, For thinking themselves sure only of the Year, or Month, wherein any Effect, good or bad, is promised, by the Direction; they consider the days, in which the good or bad Transitions happen, and cast the Events to come, upon the most potent of them.  
And now you have heard all these big words, and brave suppositions; pray, what is your opinion of them? If you will give me leave to guests, I should think you hold the whole Art to be a Mysterious Nothing, a Fiction more vain than vanity itself.  
For, as for their Direction; how could it be, that they should institute their numeration in the Equator, leave the Ecliptic, and the rounds of the Planets, in which they are moved? It is not, because the Equator is the measure of Time, as one whole revolution thereof makes a Day? But that Direction, which they call Direct, is computed contrary to the motion of the Equator: and as for their assumption, that one degree is respondent to one Year, what grounds have they for it? From Nature they could not assume it; and the year is made by Nature: but their distinction of the Circle into 360. parts, rather than into more, or less; as also their subdivision of each single degree, into 60. minutes, and of every single minute, again into 60. seconds, is merely Arbitrary, and a mere Artifice. But what proportion is there in this, that one degree shall serve for one Year; five minutes, for thirty days; ten seconds, for one whole day? How can the single Years, inscribed upon the single degrees, or the months upon so many minutes, or the days upon so many seconds, be correspondent? To speak only of the Degrees; truly if the term of man's life, at the longest, did extend to 360. Years: then perchance they might, with correspondence to their supposition, determine how much shorter every man dying sooner, doth come of that precise number of Years: but since the number of degrees is 360. and odd, and yet each degree must answer to one whole Year of a man's life, which doth seldom amount to above David's account, viz. threescore and ten; what becomes of the overplus of degrees? Can any who gives his imagination the liberty of the greatest extravagancy in Bethlem, Fancy a more incongruous thing than this? Again, how is it possible, that that place in which a Planet, or Aspect was, at the time of the Nativity, should so long retain an impression then made? Why should it not effuse health, or harm, sooner or later? Why should not this impression, which is only accidentary, be expunged by other, and perhaps different impressions, there succeeding so many other Aspects, so many other transitions, almost every Day? And as for the Place itself; what is it but a mere Dimension, something simply respective, and wholly incapable of Action? For whereas they refer the Energy to the Zodiac, or the places therein possessed by the Planets; it is manifest that though the Planets cover some places of the Zodiac from our sight, and may therefore be said to be in them: yet really the Planets are not in the Zodiac, nor can they impress upon it, in respect of the immense distance betwixt the Zodiac and them, any such virtue, as should be afterward retorted upon us; and if the Zodiac could reflect any such virtue upon us, is there any reason why it should not do it at all times, aswell as some, except only while those particular places of it are covered by the bodies of the Planets.  
And as for their Revolution, the same may be said of that, as of the Direction; the condition of the one being as bad, if not worse than that of the other. For what community can there be betwixt that point of the Heavens which arose in the Nativity, and that which ariseth in the time of the Revolution, so as to cause that the Fates of that Year should depend upon the aspect of one to the other? What an exquisite sense here is, that the Latter point, which was of no concernment at the time of the Nativity, should at the instant of the Revolution become sensible thereof, and infuse upon the Former, I know not what virtue, which should afterwards affect an Infant born, and no longer remaining in the same place? I say, why should it be sensible of that point, which is mane, or inanimate, and in which there were no remains of an impression left? And the Theme is wont to be constituted only in the Revolutions of the Sun; but why not aswell in all those of the Moon, of Mercury, or of the other Planets? At least, why not in the Revolutions of both the Fortunes, and Misfortunes, to which they ascrible more power, than to the Sun itself?  
Likewise, for their Annual Profection; can there be any reason given, why Thirty degrees precisely should respond to each year? How can that consist with the Direction, which (as we have seen) doth allow no more than one degree to one year? And why is there not here also a reduction of the Zodiac to the Equator? Is not the Question here aswell concerning the Time? I speak nothing of the Sense of the Heavens, which must of necessity be stupefied at all other times, and be excited only every twelfth year, in the Natalitious places. I observe only, how pleasant a thing their distribution of the Alfridarij, or Annual Lords, is, so that the Planets imitate great men, ambitious of the Magistracy, and must raise sedition in Heaven, unless they be admitted to rule by turns. As if the Sun deserved not, or were not able to hold the Sceptre longer than Mars? As if after each seventh year, the Moon were to be brought down almost from Heaven, the Virtue of Mercury prevails; and then not only the Moon herself, but the Sun also, and the rest of the Planets, do homage at the throne of Mercury, and adore him as their Superior? Besides, though this be now the Vulgar Policy of the Alfridarij; yet Ptolemy had another, Firmicus another, and others another kind of Political successive Monarchy among the Planets. For Ptolemy (lib 4. cap. 9) doth not consign seven years' government to each Planet; but four years to the Moon; ten to Mercury; eight to Venus; fiveteen to Mars; twelve to Jupiter; and what remains of life, until the hour of death, to Saturn. Firmicus consignes the first ten years and nine months, to the Sun, in a diurnal nativity; and to the Moon, in a nocturnal; and other terms of sovereignty to the others, according to the order, in which they follow the Sun, or Moon, in the Zodiac. And now, I pray take notice, with what constancy these famous Artists deliver their very Fundamentals: nor can you demand, upon what grounds either of them builds his Theory; for in truth, their Answers would be most childish, most ridiculous.  
Lastly, for their Transitions; all I say of them, is only this, that each of the Planets ought to be most exact in their notice of all the places of the other Planets, when any one is born, that they may know them again, when they come to them, and distinguish the impressions left on them. For if a Planet should perform its course with one and the same equal tenor, and not make interpunctions in its way, as it passeth along, and reflect upon those marks or memorial: what reason can there be, why it should as it passeth that way again, do such a thing, and no other, at that point. But in case any thing were begun at the Nativity; why should it continue so long, and not rather be nulled and obliterated in all that intermediate time; so many Planets passing by the same Places, and leaving various impressions behind them? But why do I trifle away my time upon these Absurdities, these Extravagances, whose Inventors (doubtless) laughed at those, that did not laugh at them?   

CHAP. XVII.  
Their Questions, impertinent; and Elections of Times for sundry affairs, ridiculous.  
HEre I should proceed to the Examination of those Questions, and Elections, which Astrologers profess they are able to judge of: but who doth not already laugh at their confident pretences, to determine and resolve a vast multitude of Questions and very uncertain ones too, concerning even the least thing in human affairs; and this from Principles so vain? For that we may touch only upon the matter of Marriage, because Venus and the Moon (forsooth) are Feminine Planets; because the Significator of the Seventh House, and the Planet dwelling therein, are supposed to decree somewhat or other always belonging to the familiarity of Women: from these, and from their various mixture of Aspects, in those or those Signs, decades of degrees, etc. our Astrologers undertake to determine all Queries touching matrimony and single life. As (for instance) whether the Native shall be Married or not? Whether he shall obtain his Mistress with ease, or difficulty? In what year of his age he shall enter into Wedlock? Whether he shall have only one Wife, or more, and how many? Whether his wife shall be of the same Country or an Alien? Whether she shall be Fruitful, or Barren? Fair, or Deformed? chaste, or Gamesome? Complaisant, or Contentious? Prodigal, or Frugal? And a hundred other the like petite propositions. Hither may we refer that whole Book of Firmicus, wherein is Answered and explained, what kind of Geniture theirs aught to be, who are abandoned to Fortune, or carefully suckled and educated by their Mothers; who are born Twins, who Servants, who Lords, who well featured and shaped, who Monsters and unhandsome, who of dogged and churlish dispositions, who Homicides, who illiterate, who Lawyers, who Physicians, etc. with a thousand other the like particulars, whose fundaments to commemorate, would be an endless trouble. I shall select only this, If Venus (saith he) be found in the House, or territories of Mars, and Mars in the House or territories of Venus; and the Moon posited in her Signs or Houses, and in the Full, shall behold them in a Diametral aspect: then the Natives, being Husbands, shall murder their Wives with their own hands. But why so? Is it not because Venus design's Marriage, Mars is the Killing Planet, and the Moon, which is taken for the Mother of the Family, is looked upon Malignantly by Mars? O admirable Demonstration!  
Again, they determine their Elections, for the opportune enterprising and dispatch of all buisiness. For abusing that Experience, by which we are taught, that according to the Times or Phases of the Moon, there is a convenient time for the doing of some operations in Physic, Chirurgery, Navigation, Agriculture, Gardening, etc. They have heightened the matter, so as to subject all other affairs of life to certain opportunities dependent on such or such positions of the Heavens. For even concerning those Arts, they affirm, that a Purge is not to be given to a patient, while the Moon is in Aries, Taurus, Capricorn; because those being Signs that Chew the Cud, the patient will nauseate and Vomit up the Purge again. That a Ship is not to put to Sea when Mars is in the Middle Heaven; because Mars being the Patron of Pirates, he threateneth the taking and Robbing of the Ship by them. That a Tree is not to be Planted, unless some Fixed Sign, as Taurus, Leo, or Aquarius, be ascending: lest it be soon plucked up again, or destroyed. And as concerning other affairs; if you would have (say they) an Infant nursed up tenderly and delicately, than put him to suck first, when some Human Sign ascends; if you would have him love Flesh well, and be strong, then let Leo be ascendent; if Fish, and fit to make a Cappuchine, or Carthusian, then let Cancer, Pisces, or the tail of Capricorn be ascendent; if Fruits, and Herbs, and so fit to make a Pythagorean, then let the head Capricorn, Aries, or Taurus, be ascendent. When you would put your son to School; be sure that Mercury behold the increasing Moon with a benign aspect, When you would make an address to a Prince, be careful that the Moon be consociated with the Sun, or Lord of the Tenth House, in a Sextile, or Trine aspect. When you would go a Hunting choose a Movable Sign for the Ascendent, and let no Planet be Retrograde either in that Sign, or in any other Angle. When you put on new clothes, let a Movable Sign ascend, and let not the Moon be in a Fixed; lest your clothes last longer than stands with the growth of your body, or the dignity of your state. With a thousand the like trivial Niceties, which I am ashamed to repeat. But I cannot conceal, with what prodigious Vanity they prescribe the opportunity of laying the foundations of Cities, For, from the moment, wherein the First stone is laid, they foretell the Fates not only of the City itself, but also of the Inhabitants; as that Tarrulius Firmanus, who (as Cicero relates, in 2. de Divination.) derived the Birth day of Rome from those Palilia (Shepherds Feast instituted in honour of the Goddess Palis, supposed to preserve their Flocks from Wolves) in which the foundation of it was first laid by Romulus: and said that the City was born, when the Moon was in Taurus, and he doubted not to predict the Fate thereof. Solinus (cap. 2.) addeth the rest of the face of Heaven, or disposition of the Planets; though how skilfully, you may guests from hence, that he placeth the Sun in Taurus, and Mercury in Scorpio, when the Sun and Mercury can never be a whole Sign distant each from other. But O foolish Thou. if thou demand what point of the Heavens ascending thou mayst make the Horoscope! For what moment can you suppose to be the First of a growing City? That wherein the Timber is felled, and the Stones taken out of the Quarry? That wherein the trench for the Walls is first described with a line? That wherein the ground is first broken up? Or that, in which the first Stone is laid? Besides how comes it, that the Destinies of the Nation, or Colony should be so connected to these things and actions, as that the ginger should be able to foreknow them. I say nothing of that Election of times, which they prescribe to be observed in the making of Seals, Images, Figures, Gamatives, and the like representations, which they call Talismans': because it is obvious, that no distracted Fancy could ever have imagined any thing more vain, more foolish; and it is irksome to me to insist long upon such Chimeras, which only to know, is to refute.   

CHAP. XVIII.  
Their Plea of Antiquity, Authority, Reason, and Experience, or Observation.  
HAving now examined most of Astrologers Fundamentals in particular; let us hear their Plea for their Art in General.  
In the First place, They Urge the Antiquity of it, and deduce it from very Ancient Authors. They cite in their defence the old Babylonians and Chaldeans, among whom Berosus was one, to whom the Athenians, in respect of his many predictions, erected a Statue with a Golden Tongue, in their public Schools, as Pliny (lib. 7. cap. 37.) relateth: as also the Ethiopians, and Egyptians, among whom were Petosyris, Necepsos, Hermes, and that great man Ptolemy, who after his prodigious labours in the instauration of Astronomy, cultivated Astrology also, in a particular Book, which they call his Quadripartite Work.  
In the Second, they allege Reason; and particularly that that admirable magnitude, multitude, pulchritude, and variety of Heavenly bodies cannot serve to no other end or purpose at all, but to be gazed upon. That the Connexion of the inferior World to the superior, so as that it deriveth its virtues and force of activity from thence, is sensibly manifest. That the Efficacy of the Sun and Moon upon all sublunaries, is generally confessed: and that other Stars both Erratic and Fixed aught likewise to be allowed to have their peculiar Faculties, such as cause more admirable Effects, than can be referred to them merely as Luminaries. That from the various positions of the Moon with the Sun, the temper and constitution of sublunary things is daily changed; and therefore, from the various configurations of the other Planets and Stars, there must arise a great variety of vitues and effects, which being acknowledged by Shepherds, Plowmen, and Mariners, cannot but be better known to Astrologers, who search more profoundly into their natures. That the Heavens, as all men allow, are the Cause of Heats, Colds, and all Changes happening in the Air; and therefore, they must cause likewise Barrenness, fruitfulness, diseases and all affections not only of men's bodies, but also of their Minds, which follow the temper of their bodies; and so be the Causers of their Loves. Marriages and Children; of their Animosities Quarrels, Wars, Slaughters, etc. Again, that the wonderful variety of ingenies, Studies, Habits, manners, among several nations, and several persons of the same nation; can have no other origine, or disposition, but what proceeds from a superior Cause, i. e. the Heavenly influences. Lastly that the Fates of men, being so divers, so unexpected, and many Times so undeserved; cannot be referred to any but a Celestial Cause; as Firmicus confirmeth by a long series of Examples, and Manilius sings in these and other verses, 
Fata quoque, & vitas hominum suspendit ab Astris,  
Quae Summas operum parteis, quae lucis honorem,  
Quae famam assererent, etc.   
In the Third, they take sanctuary in Observation and Experience. For, (say they) though we be ignorant of, and cannot investigate the true cause of some Effects; yet we are not therefore to conclude, that either those Effects do not happen, or that from the exact observation of many of them an Art may not be framed. Otherwise, it might be said, that the Loadstone hath not that Virtue of attracting iron, and directing to the Poles, which our senses assure us it hath; or that the Art of Navigation cannot consist of the observation of magnetical effects: because no man can give a good cause or reason for the demonstration of those admirable Proprieties of the Loadstone. By equal reason, though we cannot demonstrate, why such or such effects should ensue upon such or such positions of the Heavens, which we are able to predict; yet it is sufficient, that many the like observations have been made of the like effects following upon the like positions, so that an Art may be thereupon erected, according to which it may be predicted, that when such positions happen again, the like effects will follow upon them. They proved, and affirm, that this Art is confirmed by so many and certain Experiments, as that it can be no longer indubitated. And here might be cited many Famous Predictions made by Chaldeans to Alexander, Antigonus, and other Ancients; but that those which were delivered concerning Augustus, and other Roman Emperors, sound more loud in the mouth of Fame.  
For of Augustus it is reported by Suetonius, that P. Nigidius, having found the hour of his Nativity, affirmed that he was born to be Lord of the whole Earth: and that Theogenes, enquiring into the Position of the Heavens at his Birth, leapt for joy, and adored him, as one that should be a mighty Prince.  
Of ●…rius it is well known, that Scribonius Promised glorious things, while he was yet in his Cradle, and that the time would come when he should obtain the Sovereignty of the World.  
Of Caligula, that Silvius the Mathematician, being demanded what his fortune should be, according to his Geniture, answered him, that his death was near at hand, and inevitable  
Of Nero, it was foretold that he should be first Emperor, and then a Matricide. But above all, the story of Domitian, is most memorable. For saith Suctonius, he was never so much moved with any accident, as with the answer and misfortune of Ascletarion the Mathematician. For being brought before Domitian, and confidently avowing the Predictions, that he disfused, as deduced from the mysteries of his Art; Domitian asked him, what should be his own end? To which he returned, that he was certain he should be ere long torn in pieces by Dogs. Domitian, to refute this prediction, commanded him to be instantly slain, and buried: whereupon he was accordingly killed upon the place, and carried to be burned. But, as the fire was kindling, under, the Rogues, there suddenly fell so Prodigious a shower of rain, as extinguished the fire, and drove away all that assisted at the funeral: and instantly there came thither a multitude of Dogs, and plucked down the dead Body from the pile of wood, tore it in pieces.  
To recite more examples in Ancient times, is superfluous; for even in our days, every man hears of some eminent Adventure or other, that fell out, according as it was predicted by Astrologers. But we cannot omit what they have observed to befall some notable opposers and contemners of their Art. For, of Plotinus, it is recorded by Firmicus (lib 1. cap. 3.) that he, who laughed at the rules and predictions of Astrologers, perished by a most lamentable death: adding these words; And so he felt the power of Fate, and suffered that end, which the fiery judgements of the stars had decreed for him: and being destroyed by the bitterness, of that sickness, he taught all men, by his own sad example, not by liberty of speech, that the force and power of the fates can by no means be contemned. And Gauricus speaking of Joh. Picus Mirandula, who in twelve Books invaded and derided Astrologers; saith, that he died immaturely in the 32. year of his age, from the Direction of his Horoscope to the body of Mars, as had been precisely foretell him by some very learned Astrologers: adding withal, that he wrote against Astrology, in a passion of anger, because three Genethliacks had predicted, that he should die before the six and thirtieth year of his life. And this is the sum of their main Plea.   

CHAP. XIX.  
Their Pretence of Antiquity and Ancient Authors, confuted.  
NOw, as for the great Antiquity they boast of; we downright deny it, both in respect of what we have already said, touching the Antiquity of Celestial Observations; and of the memorial of Simplicius, who writes that calisthenes, enquiring of the Chaldeans concerning the Antiquity of their Nation they could not produce any records of more than a thousand nine hundred and three years, from then original, down to the taking of Babylon by Alexander the Great; as also the testimony Phavorinus (in Agellius, lib. 14. cap. 1.) Disciplinam istam Chaldaeorunt tan●ae vetustatis non esse, quantae videri volunt; neque eos Principes ejus. Auctoresque esse quos ipsi ferunt. But should we grant Astrology to be as Ancient as they would have it; it could not be denied, that among poor Mortals no Evil hath been more ancient, than Vanity, Foolishness Credulity. In all Ages from the beginning of the World, men have been greedy of knowing things to come; in all Ages there have been Impostors, who complying with that humour of Curiosity, have pretended to the knowledge of Future successes, that so they might acquire the reputation of singular wisdom, and procure gain to themselves by the Credulity of others. And this even Ptolemy himself (lib. 1. cap. 2.) insinuateth; and Phavorinus openly contends, that Astrology was invented upon no other occasion, or grounds. His Words are to this purpose. That a sordid and beggarly sort of fellows, seeking to relieve their wants by lies, and cunning impostures, invented those Cheats and specious knacks of Astrology; and that the same persons. Observing that some sublunary bodies were moved by the influx of some Celestiaiones, as the Sea, which attends the Moon in her increase and decrease of light, and hath its lowest ebbs, when the Moon is least illuminate; took advantage from thence to persuade men, that all occurences here below, from the least to the most considerable, were ordained and governed by the Stars. And what wonder, if those who first proposed to enrich themselves by Divination, fathered their Art upon the Heavens; considering that no Cloak could better disguise their fallacy, than that splendid one especially among people ignorant of Celestial matters; as may be inferred from what we touched upon afore? I will not here repeat those sundry Arguments, I have formerly alleged, to evince that the Astral observations made by the Chaldeans could not be exact; and that the whole Hodg-podge of their Placits and Rules and Aphorisms were most unjustly referred to the Stars, when indeed they properly belong to Brainsick Coxcombs. Only I observe this, that from the Time Astrology came to be known among the Grecians, though it found many Admirers among the Common People (who were then, as now, hit in the pursuit of Novelties, and specious vanities) yet among Judicious Men and Philosophers it met with nothing but Contempt and Derision? Unless you please to except the Stoscks who held even Dreams to be true. And that they may no longer glory in that common objection that Astrology was never derided but by unskilful and illiterate persons; I shall allege this text of Cicero (2. de. Divinatione) Eudoxus, an Auditor of Plato, and according to the judgement of the most learned men, the Prince of Astronomers, hath left his opinion in writing, That no credit is to be given to Chaldeans in their predictions of men's fortunes from the time of their Nativity. Panaetius nameth also Archelaus, and Cassander, the most eminent Astrologers of his age, who though they excelled in all other parts of the Celestial Science, yet never descended so much below the dignity either of their Art, or their judgement, as to use the Genethliacal part of it. And Scylax Haticarnasseus a familiar friend to Panetius, excellent in Astrology, and a most prudent Governor of his City, repudiated this whole Chaldaical Knack of predicting men's Future Fates. And thus Cicero; who you see, citeth no man unskilful in Astrology. Nor indeed can any men so well reject this Art, as the most knowing in Celestial matters: because what others admire as great, and sacred mysteries, these discover to be only Childish delusions, and absurd Fictions. And therefore it is no wonder, if every genuine son of Urania, who speculates the Heavens themselves, and doth not acquiesse in the Ephemerideses of Astrologers, cannot but look upon this Genethliacal Art, as Vain and contemptible.  
But what shall we say to their allegation of the Authority of that great Man Ptolemy? Why truly this; that no man can be ignorant, that that Opus Quadripartitum, of which they so much boast, is subdilitious; as long after his death fathered upon him, in respect of his admirable skill in Astronomy. For every judicious man that reads both works, may soon perceive another Genius in the Opus Quadripartitum, than what is in his Almagest, or Great Composition. For since in his Preface to his Almagest, he professeth, that he undertook the explication of the Mathematics, because in them there is contained certain and undoubted science; and neglected both Theological, and Philosophical Speculations, because both of them are rather Conjectural, than Demonstrative; the Former in respect of the incomprehensible nature of Divine things, the Latter, in respect of the instability of the subject, and variety of men's opinions concerning it: having made this profession, I say, is it probable that He should afterward so much dishonour himself, as to embrace, assert, and patronise an Art, which is far more uncertain and conjectural, than either Theology, or Philosophy can be thought to be? In the Quadripartite work there is indeed a notable Proemical discourse; but such as dwindles away into nothing in the end, like that picture of a Man's Head set on a Horse's neck, or a Woman with a fair face, and Fish's tail. Again, supposing Ptolemy to have been the true Author of that Quadripartite work, containing the Institutions, or rather the whole of Astrology; nay more, that he wrote it seriously, and upon good considerations, and not only to exercise his wit, in reducing to order and method the scattered notions and Placits of others; which certainly is as much as our Astrologers can desire us to grant: yet nevertheless, it doth not follow that the Authority of any one single person is sufficient to justify an Unreasonable Art. I say, an Unreasonable Art; because either there is no Reason at all given of any of its Aphorisms and Positions; or if there be (as sometimes there is) it is such as cannot deserve to be called reason; such as that (for instance) which the Author of that work gives (lib. 1. cap. 13.) for the distinction of the Signs into Masculine and Feminine. Further, if he had professed that he had proved and allowed of all that he there delivers; then perhaps the gravity of so great a man might have inclined us to yield our assent the more readily: but the truth is, he only congested together what he had received, partly in writing, partly by tradition, from the Ancient Chaldeans, and Egyptians; admitting many things, and rejecting as many (as touching the matter of the Celestial Fines, or Bounds, lib 1. cap. 21.) which he doth nor fortify with either reason or experience. This considered, it is no wonder, if the Astrologers succeeding him, did not approve his Doctrine in all things: because where his positions wanted reason to support them, every man thought himself to have as much right to reject, or introduce whatsoever pleased him, as he had; which was the cause of so many and so great innovations in the Art. And therefore the witty Cardan, that he might vindicate the Astrology of Ptolemy, condemns (they are his own words) that innumerable multitude of Knaves, who corrupted and defiled the Art; so as that not so much as any tract or sign of it remained undefaced. For so many Albumazars, Abenragels, Altabitzij, Abubaters, Zaheles, Messahalacusses, Bethenes, Firmicuses, Bonatuses, Boni Genij, have since sophisticated the Ancient Theory, that what can remain entire after so many Impostors, so many Trifles? I say Cardan the Witty; for I cannot say the Judicious, as to his supposition of the Arts being pure and reasonable in the days of Ptolemy: as if the Astrology of Ptolemy had not been taken out of other former Authors of the same rank: as if Cardan himself, who foisted in so many things of his own head, did not deserve the same Character, he gives of the other Innovators: as if we might not, to his list of Knaves and Impostors, add also so many Cardan's, Schoneruses, Gauricuses, Junctinuses, Leovitiuses, Ranzoviuses, Pezcliuses, Origanuses, and others of the same Tribe: as if that Artist, who calls his fellow professors, Impostors were not an Impostor himself: as if all of them put together were not Impostors; or that I may sweeten the matter, all of them did not write Impostures. For thus I think fit to sweeten the phrase for their sakes, who were of too candid minds, to write with purpose to delude others; though of so simple and good minds, as not to suspect that others wrote on purpose to delude them.   

CHAP. XX.  
Their pretence to Reason, excluded.  
HOw little of Reason can be urged in defence of Astrology, may well appear from those many and considerable reasons, that I have brought against it, several of the precedent discourses. And therefore I conceive myself obliged, in a voidance of tedious repetitions, in this place to examine only that Consequence, or Clue, but which They boast themselves able to presage the particular Events of things. For if all their Assumptions, were granted as fully and amply as they can desire; yet it would be worthily questionable by what right of Consequence they come to infer what they so confidently conclude upon?  
For First, those many great and lumivous bodies in the Firmament, or Etherial spaces, are not useless and idle; forasmuch as they afford us their light, comfort and cherish us by their warmth, and may serve among themselves to that further end, which the infinite wisdom intended at their Creation: but because they have some Activity, is there a necessity that activity must be such as Astrologers presume, and their Effects such, as They pretend to foreknow and foretell? Whatsoever the Action of the Stars be, it must be, as we said afore, only General; nor can any singular Effect be produced thereby, unless as it concurreth with the action of some singular Cause. And therefore, that it may be known, what any singular Effect will be; it is to no purpose to know what that General action of the Stars is, unless that singular action, and particular disposition, which determineth the Effect to be so, or so, or causeth it to obtain such a condition of singularity, be equally known. Wherefore it is not to be inquired of the Stars, why an Infant is born strong, or weak, of a sweet and mild disposition, or of a choleric and harsh; but collected from the Complexion of his Parents, from the good or evil condition of their seed, from their diet, course of life, and the like. Nor are we to say, that such an Infant was born infected with a foul and contagious disease, because the Sixth House was his Horoscope; but because his Mother's Lower House was impure and infectious. Nor that such a man was killed by a Canon shot, because his Horoscope was direct to a Quartile of Saturn; but because the Gunner had leveled and discharged his pieece directly against him. Nor when a man is slain with a Sword, is Mars, or any secret Malignity of the Stars ruling at his Nativity, to be accused of his death; but the Thief, Soldier, or other person, who is the true [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Homicide: and so of other Accidents.  
Secondly, we deny not but there is a certain Connexion of this our inferior World with the superior; and that some evolument doth rebound to us from thence: but it doth not follow, that therefore the inferior World hath all its Effects from the superior; that it hath no virtues, no power of acting of its own; that here below is no Primary, true and genuine Agent, but all Instrumentary; that whatsoever is done by sublunary Actives and Passives, is the sole and immediate effect of the Heavens, as a Cause that doth command, execute, and restrain all other Causes only to such or such an efficacy inevitable.  
Thirdly, we deny not, but the Sun and Moon have strong operations, and do many things by the virtue of their Rays: but it doth not follow, that therefore the Planets and Fixed Stars must be their Competitors at least, if not their superiors, in the honour of this energy. How can it be proved that as the Heat of the year is to be referred to the Sun, the Fullness of Shellfish to the moon; so some special effect ought to be referred to Jupiter, or rather to him, than to Mars, or Venus, yea than to the Sun, or Moon? Observation teacheth, that when the Moon is in Conjunction with the Sun, the marrow in the bones of Animals is diminished: but, doth Observation teach, that any such effect follows when Mars, Venus, or other Planet is in Conjunction with the Sun, or Moon, or other Planet?  
Fourthly, Astrologers boast, that they have more Knowledge of Celestial Operations, than Ploughmen, shepherds, Mariners, or the like Illiterate Persons can have: when yet it is well known they do not observe the Stars motions, as those Plain and honest men do, in the open Air, but being shut up in their closerts, make their Calculations out of Ephemerideses, or Almanacs, by the light of a small Candle, and unless it be the Sun and Moon, know neither Planet nor Fixed Stars in the whole Heavens. But, when they turn over their Ephemerideses, can they have a more exact knowledge of Celestial matters, than those who look only upon the Stars and Planets themselves? If so, how have they remarked what Saturn doth, when Progressing beyond the Sun he is covered by the body thereof? How his beams have passed through the whole great body of the Sun, that so they might arrive in full virtue at the Earth, and affect the body of an infant entering into the world? By what note of distinction have they known that Satur's and no other Cause, introduced such or such an impression.  
Again, it is confessed, that Heat doth arise from the Celestial rays of light; but it is no good consequence, that therefore there is no Heat in the Earth, but that which comes from those rays. Cold also ariseth from the absence of the Sun; but it follows not that therefore there is no cause of Cold inherent in the Earth, which may diffuse itself through the Air, and overpower the weaker heat of the Sun.  
Barrenness also, and Epidemical Diseases arem any times induced by two much Cold, or Heat, or other affections of the Air; but the Cause of those Affections arise from the very Earth; and if they were not known, nor the seasons of the year when they usually take their turns of Predominion in the Air, could we divine, by any Celestial inspection, or how, or when they would mis-affect us. The Affections of the Air, we confess, work something not only upon the temper of the body, but also upon the mind itself, by the intercession of the temperament: but the main buisiness is to be able to foreknow, when the Air will be so or so qualified; of what particular temper a man must be, in order to his being moved and altered by such an affection; upon what occasion he shall be at that time in such or such a place, where the Air is so mis-affected; neither of which, I am sure, can be learned from the Rules of Astrology.  
Furthermore, we deny not but a man may be, according to his individual temperament, more disposed to Love, marriage, and procreation of Children than to Continence, Single life, or barrenness. but the Difficulty is, how to foretell what his individual temperament will be, and what occasions he shall meet with to induce him to love this or that Woman, rather than any other, in this or that year of his life, rather than sooner or later; and what inducements that Woman shall meet with either to accept, or refuse him for her Husband; and whether they shall have issue, or not, &c, Likewise, a man's complexion may be such, as to dispose him to Anger, Quarrels, and a Soldiers life: but who can fore tell what occasions of Anger, Quarrelling, or Fight he shall meet with, at such or such times of his life; whether he shall hearken to the dictates of his own, or friends prudence, and decline the danger, or not; whether he shall be victor, or not; whether sickness, imprisonment, or other accidents shall hinder him from going to the Wars, or not; whether his wounds shall be in such a place, or mortal or not?  
Lastly, we deny not, but the Studies, Successes, Fates of Men, are Various; but the Riddle is, how we should know that God hath suspended their Studies, Successes, and Fates upon the Stars, and not rather upon other Causes, which for the most part are easily known, and as easily pointed out: though we never know them till after the Events, and so, in respect of our ignorance, may be said to work by chance or accident. But in the Heavens we can find no such probable Causes for such Events; and indeed it seems mere foolishness, and unjustifiable rashness, to suppose these petty affairs to be so important and considerable, as that God should impose the care of them upon the Stars, or that their Successes should depend upon none but such great and noble Causes. Phavorinus (apud Gellium) judgeth it to be mere madness for us to imagine, that because the Tides of the Sea agree with the course of the Moon, therefore the trivial contention of a Man with his Neighbour, about some small Water-courss, or some Bank lying in common betwixt them, should be judged for or against him, according to the state of the Moon when his suit was commenced; as if that matter were predeter mined in Heaven, and of absolute necessity so or so to succeed. And thus we see, how little reason They have to pretend Reason for their defence.   

CHAP. XXI.  
Their Pretence to Experience, unjust.  
WE are now at length come to their Last and strongest Hold, Observation, or Experience, which they so frequently boast of, and against which, far be it from me to make any opposition, if there be the least of truth in what they allege: since against genuine and certain Experience no Reason can prevail. But it was well said of that brave Prince of Physicians, Hypocrates (1. Aphorism.) that Experience is Fallacious; since so many things inter vene, that may occasion mistake, and make men run into a Paralogism, or accepting that for a Cause, which really is none: and since those Experiments are very rare, which convince such an effect to arise from such a particular Cause, and no other. And therefore no man hath ever denied, but Experience is to be weighed in the balance of Reason, lest there should be some fallacy concealed, that might prejudice our assent, and so, that strict examination ought to be made of all particulars and circumstances: since nothing is more common in matters of Experiment, than for unskilful to be deceived themselves, and for dishonest men to deceive others: nor are we without great circumspection to yield our assent to all experiments, especial such as we rather hear of from others, than see with our own eyes.  
And as for the matter in hand, how many things are there that oblige us to question the truth of those Experiments, which Astrologers obtrude upon the World, as testimonies of the Certainty of their Art?  
In the First place, we have already seen, that the Chaldeans performed nothing in this kind; nor Hipparchus from either them or the Egyptians; nor Ptolemy from all of them, as to the point of observations relating to the true motions or true places of the Five Planets, Saturn, Jupiter, Mars, Venus, Mercury. Wherefore the Chaldeans were very far from eithet establishing the Fundamental statutes of the Art by their own Observations, or proving that they made those statutes upon any considerable grounds at all.  
Again, whereas each single precept, or Rule aught to have been constituted upon many experiments had of the certain variety thereof: we have plainly seen, that it was not possible for them ever to make the same experiment so much as only twice; because the same position of the Heavens cannot return again, not only after many hundreds, but also many millions of years.  
Further, the Ancients were ignorant of all those notable discoveries, that have been lately made aswell of the Fixed, as Erratic Stars; which would have required them to alter their Astrological decrees; and chiefly those, which concern the spots in the Sun, which being frequently both more in number, and greater in bulk than Mercury, or Venus ever appeared: ought to be presumed to have stronger operations upon the Earth, than either of them, being interposed betwixt the Sun and us, or (as they phrase it) in the Heart of the Sun.  
Besides, should it be granted, that the decrees of the Chaldeans were grounded upon, and confirmed by Observations; and that the discoveries lately made to us by the Telescope and otherways, were not necessary to be known to them, as to the certainty of their Rules: yet we have made it manifest, that the most they could do, was to make decrees and Observations useful for themselves, or their own Country; but not for their Antaeci, or Antipodes, to whom their Observations and Decrees are not only incompetent, but perfectly contrary; nor for those who live under the Equator, who ought to have decrees composed of the two contraries reconciled in a mean; nor for those, who live in a greater or lesser recess from the Equator, for whom the same rules aught to be varied by degrees, until at length they become quite contrary to what they were at first, or to be totally nulled: so that it is well worthy our wonder, that our Astrologers are so inconsiderate, as to give their judgements from the rules of the Chaldeans, who lived in a Climate so vastly distant from ours; and to conceive, that we should have the same Observations here, that they had there.  
To these exceptions you may please to add the Variety of the soils, or Countries, in which men are born, and educated. For since men are otherwise affected in Mediterranean; or inland Countries, than in Maritime, or places bordering upon the Sea; since in some Maritime places, men live generally longer and healthier, than in others, according to the wholesome, or unwholesome Genius of the Soil: what reason is there, why the Observations of one place should serve for a rule, whereby to give judgement of the disposition and influence of another? Because with us Men very rarely live to an hundred Years; is it reasonable thereupon to predict, that among the Tovopinambaltij (who commonly attain to twice that Age) no Man shall exceed an hundred? And when (as Historians tell us, in their Indian relations) the Women of that Country usually bear Children after the ninetieth year of their Lives; shall we give the same judgement of our Country Women, who cease to bear Children before they are fifty? Supposing the Nativity of an European to be the same in all points with that of a Brasilian; must their Constitutions, Lives, Fortunes, Deaths be therefore the same?  
Add also the Variety of Education and Manners. Here we might reap a plentiful harvest of matter from Bardesanes, in Eusebius (6. Prepar. 47.) from Caesarius, and others; but to omit the rest, it is well known, that all those many Rules delivered by Astrologers concerning the signification of Riches, and of Marriages, are of no use among those Nations, who hold all things in Common, who neither value, nor collect wealth, and who know no such thing as Adultery, Incest, Rape, or Polygamy, but have all Women in Common. And this Ptolemy was sensible of; when he gives a caution to his Disciples, not to predict the Marriage of ones own Sister, in Italy; but in Egypt, where such Marriages were Lawful: nor to foretell to an Egyptian, that he should lie with his own Mother; but to a Persian, because such prodigious Copulations were tolerated among the Persians, but detested by the Egyptians. So that (as He addeth) there ought a consideration to be had chiefly of the Laws, Customs, and Manners of several Nations and Countries. And this Caution, indeed is good; but yet of no advantage towards the reputation of the Art: forasmuch as it plainly importeth, that the same, and its principal Observations ought to be proper to each particular Nation: now several Nations being most inconstant to their Laws, Customs, and Manners; the Observations drawn from them cannot choose but reader the Art most uncertain, most fallacious.  
To these Varieties let us subjoin also, those of different Seasons of the Year, Hot or Cold, Dry or Wet; of a sound, or sickly Constitution, upon occasion whereof Astrologers would have been far from predicting, that Old Parr, the long lived Welshman, should after the hundreth and fiftieth year of his age, be brought from an obscure hungry Village, on the North side of a barren Mountain in Wales, into the Court of the King, and there destroyed with delicacy) of a high or mean Fortune; of an illustrious, or obscure Family; of strict, or careless Education; of honest, or debauch Conversation; of the Course of Life, either imposed by Parents, chosen by the inclination of ones own Genius, or fallen upon by chance; of the Condition of the Times, whether warlike, or Peaceful, Learned or Barbarous; with a thousand other the like Circumstances, which necessarily vary-the Events of men's lives, and divert them from what they would otherwise have been. Unless you can think it reasonable, that because such or such Men, are destined by the Stars to fall by the edge of the Sword, in War; therefore that War must be raised in that Commonwealth, in order to the fulfilling of their particular Destinies: when a sober Man would rather think that the Geniture of private persons should be accommodated to the Fates of their Times and Countries, than the Contrary, For to say, that such a Man should not have been born, unless it had been Decreed, that there should be War in that Nation, at that time, when he was grown up to be a Soldier; is most insufferable.  
In the Last place, let us reflect upon the Variety of the Art itself; it being no secret, that the Artificers are at irreconcilable variance among themselves; and even about their Fundamentals. And hence comes it, that they differ in their doctrine in many things, and among the rest, in the Manner of Erecting Schemes; for few of them now a days retain either the Old Chaldean way of casting Nativities, or the Placits relating to them. You will say perhaps, that the Chaldeans were not in the right; but since you have both the composure and certainty of the Art only from them, handed down from Age to Age to the present; if they were in the wrong, how came you to be in the right? You'll say, Tou are guided by Experience; but will you dare to prefer the Experience of a few Years to that of many Ages: and if their long Experience were not sufficient to constitute a firm and durable Art, will your short Observation suffice, when you want the advantages wherewith the serenity of the Air, and the constancy of their studies furnished them; and opportunities to compare their Experiments with your own? You will say, that the Difference of Times and Climates doth require some innovations; but why then do as many Astrologers yet adhere to their doctrine, as recede from it? Why is the same Method for the most part embraced in divers Countries? Why is the Method many times varied in the same Country? And thus much of their Experience in General.  
To examine their Experiments more Particularly; I plainly affirm in the First place, that Astrologers neither have, nor can presage those Events, which concern any Man's Life, or Death. As for Ancient times, we have sufficient testimony from Cicero (2. de Divinat.) in these words; How many things do I remember were by Chaldeans predicted to Pompey to Crassus, to Cesar himself, and that each of them should not die, but in full old Age, but in their own Houses, but in peace, and undiminished honour? And yet how their Fates were violent, immature, and Tragical. So that I cannot but very much wonder, how any man living can give credit to their divinations; when he cannot but observe that their predictions are falsified by contrary Events. For Modern, Sextus ab Heminga hath sufficiently cleared the matter to our hands; for having proposed thirty eminent Nativities, and reduced them to strict examination according to the best rules of Art; he declared, that the Experiments did in no wise agree with the rules; sad Events befalling such as were born under the most happy and promising positions of the Heavens; and good befalling such as the Heavens frowned upon, and threatened all the mischief and ruin unto, that can be imagined. And thereupon concluded, that Astrologers, when they give judgement of a Nativity, are generally the whole Heavens wide of the truth; portending things that never come to pass, and pretermitting such as do come to pass. Let us be contented with one eminent Example. All Histories assure us, that Henry the third of France died in the fortieth year of his age complete, of an unfortunate wound in his Ey, received in Tilting: and yet see the prophecy of Gauricus concerning Him, in his Prognostication of the Year MDLVI, Because in the Scheam of his almost Divine Nativity, He had the Sun almost partilely conjoined to Venus, under the degrees of his altitude; and also the Moon and Venus advancing through his Horoscope, under the Constellation of Aries: therefore He shall live most happy and glorious, till the seventieth year of his age, deducting only two months; and if by the favour of God, He escape the dangerous Tears, Sixty three, and Sixty four, then Semper vivet in terris pientissimus, it will be very long before there be an end of his renowned Life. Now you'll say this came very near the truth: and yet I could fit you with other Examples of the same Gauricus' predictions, that came as near, as Sextus ab Heminga hath exactly noted. See likewise the Prediction of Cardan, when speaking of the same King Henry; He shall be (faith he) in his old age so much the more happy, by how many more difficulties he hath passed through before. And how acutely, I pray do these famous Prophets foresee those things, which are proved by the Event? Most admirable indeed they are, when they demonstrate, that those Events ought to have befallen men, in respect of their Genitures, which have already befallen them: but when they predict that those Events are to come Can any thing be more foolish, or indeed more grossly Knavish? Observe I beseech you, how rightly Cardan predicted the lamentable misfortunes of men that were his dear Friends, Cheek of England, and Raconet of France, and sundry others, all whose Nativity Schemes he erected will all possible exactness, and afterward printed them? I cannot hold from noting that John Rudolphus Camerarius, when writing against the foresaid Sextus ab Heminga, he had, to declare the certainty of Astrologers, collected an hundred several Genitures, and among them put those of our late King of France, Henry the III. and Henry the IV; conjoining also the judgement of Fredericus Rutelius: as to Henry the III. the buisiness succeeded accordingly, sed Fatum post Fata canebat, He foretold his disaster after it had befallen him. But as to Henry the IV. who was then living, when his Century was published in the year MDCVII. nothing was less foretold by him, than the time of his Death. For though that best of Kings was murdered by a Sacrilegious hand, in the year MDCX. and that in the month of May: our famous Prophet never suspected the least danger to him, in that Year or Month; but cast his Death upon the year MDCXIII. and the month of October; as threatening some eminent danger to his Life in the nine and fiftieth year of his Age nine month s and one and twenty days, he being born on the 24th of December, at two a clock after Midnight, in the year MDLIII. and that because the Sun would then come by direction to the body of Saturn; the Horoscope to a Quartile of the same; and the Middle Heaven to a Quartile of the Sun. But truly as the Fate of that Prince was deplorable; so was the Hariolation ridiculous.  
It will not be amiss for us, here to reflect upon somewhat of Michael Nostradamus', my own Comprovincial, that relates to our present argument; for of those so famous Centuries of Tetrastiches composed by him, I have another opportunity to speak. I shall give you only a taste of the Astrology he made use of; and if according to that he failed most shamefully in his predictions, I hope we may well believe, that he was not inspired by any divine spirit, or Genius, such as might suggest falsehoods to him, or put lies in his mouth.  
Being some years since at Salona, in company with the worthy person, Franciscus Bochartius Campinius, Precedent of the high Court of Justice in Province, and that truly noble Man, John Baptista Suffredus, Judge of that City; I remember Suffredus showed us the Nativity Scheam of Antonius Suffredus, his Father, with the judgements thereupon given, under Nostradamus' his own hand-writing. We were much pleased to inquire of him, concerning his Father, whom he knew well, as not dying till his son was almost arrived at Man's estate. The Father, according to that Scheam, was born in the Year MDXLIII. on the 13th of January, 22. minutes after high Noon, the Altitude of the Pole being supposed to be 44. degrees; which is more by the third part of a degree, than aught, but that is no matter. There were no degrees of the Signs inscribed on the Scheam; but the bare Signs divided into Houses, after the old Chaldean way, beginning at Aries pertaining to his Horoscope; nor was there any mention of the Five wandering Stars, but only of the Sun referred to the second degree of Aquarius, and 36. minutes, and of the Moon related to the sixth degree of Taurus, without any minutes at all. Now the Son John Suffredus being not able to give us any account of those Accidents, which Nostradamus' had foretell should befall the Father in his Youth; as that in the 16th year of his age, he should fall into a dangerous Dysentery or Bloody Flux; that he should be invaded with an acute and violent Fever, in the 17th year of his Life, and in the 20th fall in Love, and relinguish his studies, etc. I shall relate only such, as he could more certainly inform us of. Among other of the Prophet's judgements there are most remarkable. That he should wear his Beard long, and crisped (but he always shaved his Chin bare) that in the middle of his age, his Teeth should be rotten (but he had very white and firm Teeth to his dying day) that in his old age he should go almost crooked and double (but he went to the last upright and strait, as any young man whoever) that in the 19th year of his life, he should become exceeding rich, by inheriting a stranger's estate (but besides what his Father left him, he never had any wealth or estate) that he should suffer by the treachery of his Brethren, and again, in the 37th year, be wounded by his own Mother's Son (but he never had any Brother, nor had his Father more than one Wife) that he should marry a Foreigner, (but he married a French Woman of Salona) that in the 27th year, he should be charged with a Eastard Son (but no Man ever heard of that) that in the 25th he should be overwhelmed with the Theological Doctrine of some of his Tutors; and that he should be so addicted to Natural Philosophy, and the secrets of Magic, as no man more; as also to Geometry, and Arithmetic, in an extraordinary manner (when yet it is well known, he never had any particular affection to, or care of any of those Studies, but entirely devoted himself to the knowledge of the Laws, of which Nostradamus' never dreamt, nor of the Dignity of a Senator, which in that respect was worthily conferred upon him, at Aix, in the 25th of his age) that in his old age, he should apply himself to Navigation, and Music (but he never delighted much in Music, nor was ever at Sea in his whole Life) that he should not pass the 75th year (but he passed not the 54th; of which Nostradamus' said not a word.) And these things I am the more particular in, to the end that Men may judge, what credit is to be given to such predictions.  
We must allow, that some one thing of those many, that Astrologers presage may perchance come to pass, now and then; and yet for all that, it is free for us to continue our opinion, that those Events have other Causes to depend upon, than such as justify Astrology.  
One is Fortune, or mere Chance. For when they tumble out so many judgements concerning Future Events; no wonder if one, or two of them hit right. No Man, as the old Proverb is, who shoots all day but he may sometimes come near the mark, Gamesters playing at Dice, usually in a few throws, cast In and In. Why, therefore may not our Gamesters playing with the Stars, among a thousand predictions light upon one true one? Old Women, Children, and Fools sometimes foretell truth, and why should not Astrologers have the same luck? But you'll say, that others make their predictions hap at a venture; but Astrologers from the Rules of Art. We grant it; but yet those Rules were made by mere Chance, at random, without convincing reasons; and change them how you please, still they shall pretend to premonstrate the same Events. Will you have an illustrious Example hereof? Cardan in his Geniture had Saturn in the 21. degree of Gemini, which yet, according to the Rudolphine Tables, was in the 18th degree; Mercury in 23. of Libra, which was in the 26th and so of the Moon, and the other Planets. Now if Events ought to be predicted from the true places of the Planets; and yet those predicted from the false places come to pass as certainly: you may plainly perceive, that it matters not in what places soever the Planets be, whatsoever be predicted. Again, Cardan sometimes mistakes the places of the Planets, not only by a few degrees, but even by whole Signs. For Example, in the Geniture of his dear Friend, John Cheek, He mistook the true place of Mars by more than one whole Sign. Will you have something yet more worthy the wonder? Tycho Brahe (lib. de nov. Stella. p. 777.) tell'us that both Cardan and Gauricus enquired into the Fortune and Manners of Martin Luther, by calculating his Nativity, which both of them fixed upon the 22. of October; but differed about the year, Cardan taking the year M C C C C L X X X I I I. and Gauricus the next year following: Cardan took also the hour of Ten at Night, and Gauricus the hour of one afternoon, when the true hour was Eleven. And that you may not think they were in the right as to the day of the Month; I assure you, they both miss it by 19 days: for He was born upon the tenth of November (being the Eve to Saint Martin's day, from whom he took his name) as Tycho sets it down out of Eberus, Now I beseech you, how great variety was there of the Heavens, in so different Schemes, and neither of them near the truth: and yet the Accommodation of the Events (forsooth) must be convenient? Can you choose but think this whole Artifice to be a mere Delusion; a Toy more vain than the Canting of common Rogues and Gypsies, as they call them? Doubtless, if mere Chance did not bear all the sway in these matters, Astrologers could not either so frequently, or so duly be deceived in their Divinations. Of Forty things (saith Cardan lib. de judic. cap. 6.) Scarce ten happen right, as they are predicted: so that you have the Confession of a most Learned ginger, which the force of truth extorted from him in spite of his confidence. And indeed had not too much doting upon the Art bewitched the Man he might more truly have said, that of four hundred Predictions scarce one is verified. But supposing his supposition to be true, that of Forty scarce Ten succeed; and it will follow of necessity, that Chance hath a main hand in Astrological predictions, when the Truth of them is four times less than their falsehood. I must not omit to advertise you, that Cardan himself (lib. de Genit.) much commends that saying of Marlianus; Si vis divinare, contrarium ad unguem dicito ejus quod Astrologi aut pollicentur, aut minitantur: if you have an itch to be divining, be sure you foretell the quite contrary to what Astrologers either promise, or threaten. For however Cardan would have this to be understood only of unskilful and ignorant Astrologers: yet you may perceive, what truth is to be expected from the most learned and diligent of them all, among whom he challengeth the Chair to himself: nor do the multitude deny him that honour. And yet you may find him glorying, that he spent a hundred hours about the Geniture of King Edward the Sixth of England, which he made the first of twelve eminent Nativities: and notwithstanding all that pains and care, he predicted nothing less than the Events that befell that worthy Prince. For (to omit other things) the Records of England assure us, that King Edward died in the sixteenth year of his life; when he had predicted, that he should be very sickly in the 23, 24, and 25th years. After which time (saith He) he shall be afflicted with sundry diseases, and (Mars being then his Anereta, or Regicide) he shall die of a Bloody Flux, and a violent Fever, Now doth Industry gain the better of Chance or not? O if Cardan had the luck to have foretell, that this King should fall into some dangerous Disease, in that year, wherein he died: what Joy, what Triumph, what Quacking would there have been among Astrologers? and how would the Diviner have magnified himself, and his Art?  
Another Cause is the Cunning and underhand Fraud of Astrologers, in making their Predictions. For when a Geniture is given them to Divine upon, in the first place they take special care to learn out, of what Sex, what Family, what Quality, what Country, what Course of Life, etc. the Person is; for as Cardan instructeth them, without the knowledge of all these particulars, no judgement is to be given. And what great wonder is it, if from the consideration of all these things they chance now and then to foretell some Events, which may well be suspected, not from the precepts of Astrology, but from a natural Sagacity or Conjecture according to probabilities? Hitherto you may refer the prediction of Ollerius Barcinonensis concerning that Heroical Prince, Henry the 4th of France, not long before his inhuman assassination by that Monster a ●oviliack; For it is likely enough that Ollerius might have some secret intimation of that bloody design, which both the King's Orators suspected, and some certain Grande'es of Spain insinuated; and which a common rumour, diffused through Spain, for above two months together, seemed to premonish; as I have more largely declared in the Life of Peireskius. Again, they give their predictions always in the General-indefinitely, and (like the Devil of Delphos) in Amphiboligies: and this piece of subtlety they have learned of Ptolemy, out of these words (in Centiloq. Sent. 1.) It cannot be that an understanding Artist should predict the particular forms, or manners of Accidents; as the sense doth not receive the particular, but a certain General form of a sensible object, and he that deals in matters of Divination, aught to use the skill of Conjecturing by probabilities: and only those who are inspired by the Divine Spirit, can predict Particulars. And why should not they be believed to come near the mark, when they presage some Danger, or Death, or Favour, or Calamity, or the like common Accidents, from which no man is exempted? For who is there, to whom some such Accidents do not at some time or other happen; Providence having so generally mixed evil and good▪ together in this Life? And as for their Amphibologies, or ambiguous Answers, they contrive them so cunningly, as that be the Event what it will, still the words shall be capable of intimating it: or if they deliver any judgement in plain terms (which they seldom do) they annex some certain Condition; that so if the Event foretell do not succeed accordingly, than they may lay the blame upon the failing of the Condition: but if it doth succeed, then without regarding the correspondence or disagreement of the Condition, they magnify themselves for infallible Prophets. Hereupon, though when their Divination doth fail, they presently allege that either the Providence of God, or the study of Philosophy, or the very premonition itself put an hindrance to the Event designed: yet when it succeedeth, they mention nothing but their own admirable skill. They are wont also to excuse themselves with being afraid of the Anger of Princes, if they should plainly and in simple terms, predict the Events attending them: and yet if there chance to be but the least shadow of the Events predicted, then whole Troy is conquered, and they boast themselves acquainted with the secrets of Fate. And this again is the Cause, why they so complicate their Aphorisms, as that unless the thing presaged fall out exactly so, they lay the fault upon their own incircumspection, in omitting the consideration of something or other, that aught to have been considered in their Calculation of the Nativity proposed; that so the Art may still be thought sufficient to make predictions to an hairs breadth. Lastly, in case any thing succeed, which was foretell; that must be done by the exact observation of the rules of Art: but if nothing succeed, than (forsooth) they exclaim that the buisiness was not done with due exactness, that the Scheam ought to be corrected, and the Horoscope so removed forward, or backward, so as that the Effect may be brought at length to quadrate or correspond with their direction. And because for the most part one direction being accommodate to the Effect, the rest are incongruous; therefore their Cunning is such, as that they say, that the Effect is sometimes either Anticipated, or Prorogated by one Year at least wide of the direction. But why should I run over all their Frauds and starting holes? One remedy will serve against them all; and that is, to propose a Nativity to one or two of the best of them, and when they have studied it as much as they please, require them to predict any one particular Event to come, in plain terms, together with the certain day, manner of the accident, and other Circumstances: and when they have done that, see if they will lay a considerable wager that that Event shall succeed accordingly. If they accept the condition, pray let me go your half: if they refuse it, you may understand how little confidence they have in their own Art, which yet they would impose upon others, as divine and infallible.  
The Last Cause is the Ignorance and Stupidity of such as come to consult them about their Fortunes. For First, there are very few, who sufficiently understand (what we have more than once inculcated) that the iflux of the Heavens is only General, and that all particular Effects belong to particular Causes. Men generally do not consider, that Brute Animals, which have their Births Synchronical to those of Infants, have yet different fates from those of Men, when yet the Stars looked upon both indifferently. And so well conceited are we of ourselves, that we suffer ourselves to be persuaded, that what ever befalleth us, certainly the Heavens took care for it: and being deluded by this proud credulity, we instantly believe what ever is told us from the Heavens, as something ordained and inevitable; contributing to our own delusions, as if it were not sufficient for us to be subject to the delusions of others.  
Men therefore being commonly possessed with Hope, Fear, Love, Hatred, or some other passion, interpret all things in favour of that passion, and expect that even the Stars should be as much concerned therein, as themselves: and thus they swell themselves with the Air of Fancy, that they may be much greater than indeed they are, and of Gnats be taken for Elephants. And whether it be good or evil that the Astrologers have predicted to them; they scorn to think themselves liable to so low a thing as Fortune but derive the least grace, or injury done them, from those sublime and glorious bodies, the Stars. There is a Tale (and it is a true one) of Francis the Monk, a famous ginger in the last Age; how he predicted that some friend should shortly give him a new pair of Shoes, from the coming of the middle Heaven to the Benefical rays of I know not what propitious Planet. What would this Man have done think you, in case he had had great wealth accumulated upon him, or if he had been advanced to some dignity in his Order? But alas, Human infirmity being once out of the tuition of right reason, is never wanting to assist toward its own delusions. Secondly, it is to be considered, that though the greatest part of those things which are foretell by Astrologers, never come to pass; yet the Common People foolishly take no notice of those many failings: but if one among a thousand predictions chance to be verified, presently, as if it had been delivered by Jupiter Hamon's Oracle, the Art is thought Divine, and the lucky success of that one divination makes them forget the falsity of all the rest. And this condition of Vulgar heads cannot be unknown to any man, who hath at any time observed their weakness in this kind. Nor do I mean only the meanest sort of Men, but place in the number of the Vulgar even Men of high condition, and such whose dignities render their follies the less remarkable; these also being as much overrun with the itch of Astrological Curiosity, as the others; unless it be some few, whom natural Sagacity, or good education, or experience hath made more competent judges of those fooleries and frauds. Otherwise being possessed with ambition, and the immoderate desire of Life, there is no cheating trick of Astrologers, which will not easily ensnare their belief. And this truly is the reason, why we observe Great Persons generally much to favour Diviners, and to embrace with all greediness the very dreams of such, as seem to promise them a continuance, or increase of their Grandeur: though Histories lie open to attest, that no Princes have been so unhappy, as those who most confided in the predictions of Astrologers, that promised them rare and singular felicities. We shall spare some of fresher memory and yet not go far off for Examples of this kind. How tragical were the Fates of Emmanuel of Portugal; of Peter, of Arragon; Simon the Bulgarian, Lodowick Sforxa Duke of Milan; who confided in Astrologers that flattered them with the hopes of mountains of Happiness equal to that of the Gods, and yet came to be the most miserable Princes in all story. For Peter was murdered by his Bastard Brother; Lodovick despoiled of his Dukedom, and perished most miserably in Fetters; and the others suffered most grievious calamities.  
Again, the wonder is always much heightened by the greatness of the Person; For if any thing predicted befall an eminent Man, or Prince; then the Art is extolled to the Heavens. And this (forsooth) because Great men are conceived to be more favoured and respected by the Stars, than Plebeians; and so what ever befalls them, is believed to be decreed more especially by the Heavens: and if any thing predicted by Astrologers befalleth them, the predictions being commonly known to all, all men fall into admiration of their skill. And this for the most part relateth to the Death, Disposition, and Calamities of Princes. As if the same Sun did not with indifferent beams shine upon the Cottages of Peasants, and Palaces of Kings and as if it were not all one to the Stars, whether a Rich Man, or a Beggar, were born in the loins of Old Inachus, or from those of one sleeping on a Dunghill? As if those Fifty thousand Men, who fell in the Battle of Canna, had all their Fates inseparably connexed, by the Heavens to the rashness of their General, who unadvisedly engaged them to fight upon disadvantage? When they were born in so many several places, at so many several times; can you think it easy to an ginger, from an inspection into all their Genitures before, to have found directions for them, such as might enable him to predict that they would all fall upon the same day? Lastly, it sometimes happeneth that when an ginger hath promised some great honour, or advancement to a young sprightly Courtier, who hath already a good share in his Prince's favour: the confidence of this promise doth so elevate his spirit, quicken his industry, and engage all the nerves of his mind to endeavour the accomplishment of his ends; as that he at length comes to attain some fruit of his services and hopes, and then who so much admired, so much cried up, as Mr ginger, who foretell his preferment? When indeed, he ought rather to sacrifice to his own wit and Confidence (both which conjoined, do great matters in the World. especially in Courts) or to the Bounty of his Prince, than to the indulgence of the Stars, which are as unconcerned in him, and his affairs, as in the Life, or Death of a Fly. On the other side, Predictions of Evil accidents, make men dejected in their Spirits, slack in their industry, and sometimes desperate: and then it is no wonder, if they prosper not in their designs (diligence being the life of buisiness) but meet with such disasters, as were threatened them by Astrologers. And I could make you a true relation of some, who having been told by Astrologers, that they should die by a rope, have, to prevent the shame of the common Gallows, hanged themselves when they had no other occasion of discontent. And these Events, we poor miserable Mortals account the undoubted Experiments of Astrology. As if many others had not lost their labours, and been defeated of all their hopes, whom the like glorious promises invited to make themselves Courtiers and Favourites? As if many had not died in peace and prosperity in their beds, to whom Astrologers had threatened violent and untimely deaths by the hand of an executioner? As if the good Fortune of successful Courtiers were not to be ascribed to their own industry: or the miserable death of such as lay violent hands upon themselves, were not to be ascribed to their own madness and impiety, rather than to any decrees of the Stars?  
It remain's only now, that we expede ourselves from those particular Experiments of the verity of Astrological Predictions, that are related of Alexander of Macedon and other Ancients formerly mentioned; the fame of these having given more reputation to the Art, than any thing else they pretend to, except the Credulity of Men.  
To these, therefore I Answer; First, that all those relations may be False: and that the Faithfulness of Historiographers in such things may be questioned. Not that I think they deserve to be accounted Liars, when they record such Accidents, as they have either seen themselves, or heard from other credible Persons, though those accidents seem strange and supernatural; but that they may be justly suspected of affecting Rarities, when they studiously scrape together and set down all kinds of common Rumours dispersed among the common People, concerning the Nativity, or Death of some great Prince, whose Life and adventures they write of; and by this means often impose upon the easy belief of their Readers. For it is well known, that most Historians do sometimes invent many wonderful passages and encounters to make the person of whom they write, the more illustrious; and sometimes jestingly, or inconsiderately vent such Romantic relations, which have no ground in truth, but being once admitted into the ears of the People, instantly gain credit, and become the more authentical, by how much the more they are dispersed; especially if the Prince perished by some tragical disaste. For then the accident grows predigious and every Man dream's and talks of nothing but Night Ravens, Screetch Owls, Evil Genius's Bells ringing themselves, Furies in the Air holding Ensigns, and flaming Torches, the sound of men walking invisibly, the impressions of feet going backward, Armies fight in the Clouds, and a thousand such ridiculous Bugg-bears: so that the wonder is the less, if among all these Portents, they omit not to add also the Prophecies of Chaldeans. And Historians, understanding that such relations will highly please the People, and be read with delight and greediness; will therefore by no means leave them out of their Papers and it is to be wished, they would not now and then amplify them, on purpose to engratiate their story. For my part, truly, I am sure I have read in the History of a great Prince's Life and Death, such things as never befell him, nor any like them, so as to give occasion to those relations. You will take it ill, perhaps, that I give this digressive touch upon the infidelity of Historians; but if you please to hear Seneca's censure of them (lib. 7. quaest. natural. cap. 16.) upon occasion of Comets, you will find mine much the milder and more favourable of the two There needs not much ado (saith He) to derogate from the Authority of Ephorus; he is an Historian Some hunt after praise by the relation of incredible things, and by telling wonders stir up the Reader, who otherwise would lay aside their books, and betake himself to other employment, in case none but ordinary accidents were related. Some are Credulous, some Negligent: some are surprised with a Lie, others pleased. Those do not avoid it. These affect it. And this is common to all the tribe of them, that none thinks his works will be liked and become popular, unless he here and there lard them with Fictions. And Ephorus, being a Man of no very precise faith, is often deceived himself, and doth as often deceive others, in his reports. And thus Seneca.  
Secondly, it is possible some other bold pretender to Divinations might say to Alexander; Thou shalt lose thy Life at Babylon: but no man could say this, as a thing foreseen by the Stars, but that he might as well die there, as any where else, either by Surfeits and Drunkenness (to which he more and more devoted himself) or by throwing himself into the thickest of the Enemy's forces (which was his custom, out of an excess of Courage, or rather rashness) or by Treachery of his powerful Captains (who were then perpetually plotting his Death) or by some other Accident. Again, being they accounted Alexander a Tyrant, the Chaldeans might well conjecture, that a Conspiracy against his life might be more easily plotted, and effected, in a spacious and populous City, then in the midst of his Army. Besides, being interrogated strictly concerning the fate of that great Conqueror, lest they should betray their own ignorance by saying nothing: they might deliver that prediction, which if it succeeded, would commend their Art; and if not, would easily be forgotten: men's minds being taken up with new successes, and new designs. And that you may be satisfied, that the Chaldeans did deliver this and the like prophesies, either by Conjecture, or mere Chance: be pleased to consider what is reported of Morius and Octavius. Both of them confided in the Chaldeans, that promised them wonders: but one met with what he expected, and the other the quite contrary. Now, is this a sign of the Constancy of the Art? Certainly no, the matter is wholly obscure and those prophecies are to be referred to mere Fortune not to any Certainty in the Art. For Augustus likewise; though I should grant those predictions of his future greatness to have been realy delivered; yet it is not impossible but that they might be delivered out of Flattery: and since we are not to doubt, but many the like predictions have been given of sundry other young Men of great hopes; no wonder, if those proved false in others, that this proyed true in him. Further, since Augustus could not acquire the Empire, unless Pompey, Cesar and some other great Romans were first removed out of his way by Death; and the Chaldeans had positively fore told that Pompey and Cesar should neither of them die, but in extreme Old Age, but in their own homes, but in full splendour and renown (as we formerly observed out of Cicero▪) you may easily perceive with what certainty they were able to prophecy his ascending to the Imperial dignity. I omit how dangerous and treasonable a thing it would have been in Theagenes, to have predicted a Monarchy in Rome, in those ticklish days▪ when the names of Monarchy and Slavery were both a like odious to the high spirited People of Rome. I omit how Scaliger hath plainly demonstrated, that at the time of Augustus' Birth, Capricorn did not Horoscopize▪ but rather the Sign quite opposite.  
I omit also, that many of my acquaintance have been born under Capricorn possessing the Horoscope (yea and the very middle of it too) who were never so vain for all that, as to dream of being made Emperors. And though many have boasted, that the Geniture of Cosmi Medici's was very like that of Augustus: yet Cardan (lib. cent. Genitur genit. 49) observes therein the Signs, not of Empire, but Prudence. The same may be said of the other Emperors; and we need only oppose to them what Seneca hath of Claudius, who was no sooner made Prince, but Astrologers predicted his advancement almost every Year, and Month.  
As to that notable story of Ascletarions prediction of his Death by Dogs, to the enraged Domitian; truly it seems to have be a tale invented and bruited abroad after the death of Domitian, to cast the greater odium upon his memory. For Ascletarion might indeed conjecture the disaster of that Prince only from hence, that few Tyrants die bloodless Deaths. He might also foresee his own violent Death, from the anger and cruelty of the Emperor, who using to spill innocent blood upon less occasions, was not likely to let him escape, who told him of so sad a Fate attending him: but that himself should be torn in pieces by Dogs, either he predicted no such thing at all, but the people (who never diminish rarities) took occasion to forge that part of the adventure; or if he predicted it, he did it upon guess, that the angry Tyrant would set the Dogs upon him. Again, supposing he did really predict that accident, yet can he not be said to have predicted the true manner of his Death, because he was not torn by Dogs till after his Death, and Astrologers never extend their predictions beyond Death; but he intended that he should be torn alive, The same may be said of that ginger, who in the presence of G●leatius Duke of Milan predicted his own Death by the fall of a Beam upon him; for to omit other objections, it is manifest there is no Aphorism, or Rule in Astrology so precise, as to determine the instrument of Death, or define it to be rather a Beam. than a Tile, or Stone, etc. But the Common people are wont to note all circumstances with overmuch curiosity; and to let no passage escape without referring it to portentous Causes. Historians, likewise are wont to take▪ less care in relating only what is true, than in Setting down Vulgar reports of extraordinary occurrences. Will you have a pregnant Example of this? A certain ginger having predicted, that Henry the Seaventh of England (a wise, Valiant, and Fortunate King, should die in such a year; the King sent for him, and asked him, if he could tell in what place himself should be at the next Christmas (then near at hand:) The Prophet being surprised with this unexpected question, stood mute a good while, and at length confessed he could not tell. Thereupon the King smiling, said, than my friend I am more skilful in Divination, than you are; for I can foretell that you shall keep your Christmas in the Tower of London; and accordingly commanded him to be sent prisoner thither. Nor did the King either die in the Year predicted, or set the ginger at liberty again, until a good while after, when the heat of his Divining humour had been abated by the Waters of affliction; and that was an act of more Clemency in the King, than Princes usually show to such impudent fellows. For to pass by other Examples of Astrologers, who have drawn sudden Death upon themselves, by adventuring to vent Prophecies concerning the Deaths of others; we have a memorable one, out of the Anthologia, of Diophantus the great ginger. 
Hermogenem Medicum monet Astrologus Diophantus,  
Vix illum menseis vivere posse novem.  
Qui videns, vide, ait, quid nobis astra minentur;  
Imminet at, moneo, mors inopina tibi.  
Dixit, & extendens dextram admovet, & Diophantus  
Desperare alium dum jubet, ipse perit.  
Hermogenes, by Diophantus told.  
He should not live nine Months more; said, my Friend,  
In telling me my Destiny, you are bold;  
But (trust me) your life instantly will end:  
And then he struck him; so the Prophet fell,  
While he, from Stars, another's Fate did tell.   
If this seem too Ancient, we can furnish you with another of fresher date, concerning Lucas Gauricus, whom we have so often mentioned. Could He, think you, who had sung the fatal Dirge of Johannes Bentivolio, Prince of Bononia, many years before hand; could he I say, foresee and avoid his own untimely and miserable end? Historians tell us No; but Cardan's testimony will do best in this case. Gauricus (saith he, lib. de Genit.) Was put upon the Rack, by the Bentivoglios; which was more than he ever foresaw. by the Stars: though he might portend the ruin of the Family, more from a wise Conjecture of affairs, than from Astrology; for he was an egregious Sycophant.  
What say you to Cardan himself, who though he died at the time, when he had predicted he should die, (starving himself on purpose, to verify his prediction, as was noted by Scaliger, and Thuanus) yet as to the time, and manner of his eldest Son, John Baptista's death, he was grossly mistaken? Every Learned man, who hath perused his preface to Manilius, well knows, that he delivered sundry prophecies of his Son's Fate; but he never premonished, that that beloved Son of his should, in the 24th year of his Age, lose his head by the stroke of the Hangman for Poisoning his Wife. Concerning this sad and infamous Accident, Sextus ab Heminga saith most excellently; What will the World think, when this tragical event shall be told to posterity, and all Nations? The most prudent, most sage, and most Learned Hieronymus Cardanus, a Physician, and Philosopher, and ginger, the most incomparable of the Age he lived in, and without doubt the most to be honoured; who took care for the education of his Children in Learning and piety, and omitted nothing that might conduce to their erudition in knowledge and virtue, studying their good as much as was possible. For he most exactly described their Fates, in those his voluminous Commentaries upon the Quadripartite Work of Ptolemy; and expressed all particulars thereof, that he might appear to have been wanting in nothing for them, whereunto his utmost providence could extend. But unhappy man that he was, he all this while never suspected, from the Rules of his great Art, that his dearest Son should be condemned, and have his head struck off upon a Scaffold by an Executioner of Justice, for destroying his own Wife by Poison, in the Flower of his Youth; nor did he ever predict, or mention any the least particular of all that Tragedy. And thus Sextus ab Heminga.  
Finally, as to what Firmicus exaggerateth concerning the death of Plotinus; all I shall say of it, is that it is a mere vain Rhetorical aggravation. For Porphyrius, the disciple of Plotinus, doth particularly describe both the nature of his sickness and his constant deportment at his death ensuing thereupon: and He was more a Philosopher, than to charge his disease and death upon any fiery decrees of the Stars, and their fatal influences, as Firmicus did afterward. Again, what did befall Plotinus; which is not common and ordinary to all us Mortals; and which may not aswell be objected against the memory of many thousand other good and pious men, who never wrote against Astrology, nor ever thought of it? He died of a Consumption; and that is caused, not by any vindictive judgement of the Stars, but by weakness of Constitution derived from ones Parents, by ill Air, unwholesome nourishment, contagion, and divers other Causes, well known to Physicians. That good Man, therefore, suffered not any punishment for his judicious Book against Astrologers; but as he was subject to the common Condition of Man's Nature, so did he patiently undergo it. Unless you please to allow, that the Stars were more to blame, for exciting so learned a Person to write against their supposed power; or that they altered their former decrees concerning him, and contrived a new Fate for him, as soon as they sure he durst inveigh against the fooleries and impostures of Astromancers. But to add more, were a shame. Concerning Picus Mirandulanus, we may say the very same. For it was the tenderness and delicacy of his Constitution, his uncessant Studies, and exhaustion of his vital vigour by continual writing, which took away that illustrious Person out of the World so immaturely; and not any malignant influence of incensed Mars. Gauricus, indeed much insults over him, because of his derision of Astrology: but may not wise men much more justly inveigh against Gauricus, who by reason of his foolish confidence in Astrology, brought himself to the torture of the Rack; and so was the Cause of his own most miserable Death: when Picus Mirandula did nothing but what was honourable and pious, nor ever ran into such extravagancy, as might occasion his untimely Death? But Astrologers foretold his Death precisely, as to the time? That I deny; for (observe) Picus fulfilled not more than 31. Years of Life: and yet Gauricus reporteth, that Three eminent Genethliacks had punctually predicted his death before the 36th. There is only Bellantius, who wrote against him, and glorieth that he foretold he should die in the 33d d year from his Birth. But if Bellantius came so near the matter (and yet he miss it a whole year and more) he might conjecture Picus could not be a long lived man, from his weakly constitution, continual labours of the mind, and other Signs; there being nothing more familiar, than for men who are no Astrologers, to guests that a young Man, of a fiery active Genius, a pregnant and capacious Soul, an over-lively wit, and a soon-ripe judgement will not live long; and to say of such a one 
Ostendent terris hunc tantum Fata nec ultrá Esse sinent.   
Though all this while, I see no reason why I should more believe Bellantius, in this point, than the rest of that arrogant tribe; since they all cry up themselves, and boast that they have predicted such and such Events long before they happened; when in truth, no Man ever heard of those predictions, till after the Events. But what I have said against Astrologers, is enough; especially since that Divine wit, Picus, hath said much more: to whose incomparable writings I remit my Reader, while I go Study some other Argument of more use to the Commonweal of Learning, than Astrology hath ever been. And so adieu to both Astrologers, and their Art.   
FINIS.