Read Ebook: Ptolemy's Tetrabiblos by Proclus Adapter Ptolemy Ranger Philip Active Other Ashmand J M Translator

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

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

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

There seems reason to suppose that this was a favourite speculation among the ancients. In Scipio's Dream, as related by Cicero, the phantom of his illustrious grandfather is made to speak of this entire return of all the celestial bodies to some original position which they once held, as being the completion of the revolution of one great universal year: and the phantom adds, "but I must acquaint you that not one-twentieth part of that great year has been yet accomplished."

This quotation is from memory, and perhaps may not be verbally correct.

In the newspapers of the month of February, 1820, the death of a Mr. Samuel Hemmings is noticed: it was stated that he had been an ironmonger, and prosperous in trade; that he was born on the 4th of June, 1738, at nearly the same moment as his late Majesty, and in the same parish of St. Martin's-in-the-Fields; that he went into business for himself in October, 1760; that he married on the 8th September, 1761; and finally, after other events of his life had resembled those which happened to the late King, that he died on Saturday, the 29th January, 1820.

These coincidences are, at least, highly remarkable.

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

THAT PRESCIENCE IS USEFUL

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

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

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

In the next place, it must not be imagined that all things happen to mankind, as though every individual circumstance were ordained by divine decree and some indissoluble supernal cause; nor is it to be thought that all events are shown to proceed from one single inevitable fate, without being influenced by the interposition of any other agency. Such an opinion is entirely inadmissable; for it is on the contrary most essential to observe, not only the heavenly motion which, perfect in its divine institution and order, is eternally regular and undeviating; but also the variety which exists in earthly things, subjected to and diversified by the institutions and courses of nature, and in connection with which the superior cause operates in respect to the accidents produced.

It is further to be remarked that man is subject, not only to events applicable to his own private and individual nature, but also to others arising from general causes. He suffers, for instance, by pestilences, inundations, or conflagrations, produced by certain extensive changes in the Ambient, and destroying multitudes at once; since a greater and more powerful agency must of course always absorb and overcome one that is more minute and weaker. In great changes, therefore, where a stronger cause predominates, more general affections, like those just mentioned, are put in operation, but affections which attach to one individual solely are excited when his own natural constitution peculiar to himself may be overcome by some opposing impulse of the Ambient, however small or faint. And in this point of view it is manifest that all events whatsoever, whether general or particular, of which the primary cause is strong and irresistible, and against which no other contrary agency has sufficient power to interpose, must of necessity be wholly fulfilled; and that events indicated by a minor cause must of course be prevented and annihilated, when some other agency may be found contending for an opposite effect; if, however, no such opposing agency can be found, they also must be fulfilled, in due succession to the primary cause. Nevertheless, the fulfilment of events thus indicated must not be ascribed solely to the vigour of the cause producing them, nor to any inevitable fate, but rather to the absence of any opposing influence capable of prevention. And thus, with all things whatsoeverwhich trace their causes and origin to nature, the case is exactly similar; for stones, plants, animals, wounds, passions, and diseases, all will of necessity operate on man to a certain degree; and they fail to do so, if antidotes be found and applied against their influence.

In allusion to the sympathetic powers anciently attributed to certain stones.

In exercising prognostication, therefore, strict care must be taken to foretell future events by that natural process only which is admitted in the doctrine here delivered; and, setting aside all vain and unfounded opinions, to predict that, when the existing agency is manifold and great, and of a power impossible to be resisted, the corresponding event which it indicates shall absolutely take place; and also, in other cases, that another event shall not happen when its exciting causes are counteracted by some interposing influence. It is in this manner that experienced physicians, accustomed to the observation of diseases, foresee that some will be inevitably mortal, and that others are susceptible of cure.

Thus, when any opinion is given by the astrologer with respect to the various accidents liable to happen, it should be understood that he advances nothing more than this proposition; viz. that, by the property inherent in the Ambient, any conformation of it, suitable to a particular temperament, being varied more or less, will produce in that temperament some particular affection. And it is also to be understood that he ventures this opinion with the same degree of confidence, as that with which a physician may declare that a certain wound will increase or grow putrid; or a man acquainted with metals say that the magnet will attract iron. But neither the increase nor putrefaction of the wound nor the magnet's attraction of iron, is ordained by any inevitable law, although these consequences must necessarily follow, in due obedience to the first principles of the existing order of nature, when no means of prevention can be found and applied. But, however, neither of these consequences will take place, when such antidotes shall be presented as will naturally prevent them--and a similar consideration should be given to the predictions of the astrologer--because, if garlick be rubbed on the magnet, iron will experience no attraction; and if proper medicines be applied to the wound, it will cease to increase or to putrefy. And therefore all events which happen to mankind take place also in the regular course of nature, when no impediments thereto are found or known: but again, on the other hand, if any impediments or obstructions be found in the way of events which may be predicted by the regular course of nature to happen, such events will either not take place at all, or, if they should take place, will be much diminished in their force and extent.

Whalley, in translating this chapter, makes the following remark on this mention of the magnet: "However much later it was that the loadstone became known in Europe, what is mentioned of it in this chapter makes it evident that it was known in AEgypt, where Ptolemy lived, in his time."--That worthy translator forgot that the loadstone's property of attracting iron was known to Thales, and commented on by Plato and Aristotle, all of whom lived some centuries, more or less, before Ptolemy. It is its polarity that was not known until the 11th or 12th century; and the French say that the earliest notice of that polarity is found in a poem of Guyot of Provence, who was at the Emperor Frederick's Court at Mentz in 1181.--See the French Encyclopaedia, &c.

Respecting the effect here asserted to be produced on the magnet by garlick, I have found the following mention in a book called "The Gardener's Labyrinth," printed at London in 1586. "Here also I thought not to ouerpasse the maruellous discord of the adamant-stone and garlike, which the Greeks name to be an Antipatheia or naturall contrarietie betweene them; for such is the hatred or contrarietie between these two bodies , that the adamant rather putteth away, than draweth to it, iron, if the same afore be rubbed with garlike; as Plutarchus hath noted, and, after him, Claudius Ptolemaeus. Which matter, examined by divers learned, and founde the contrarie, caused them to judge, that those skilful men ment the same to be done with the Egyptian Garlike; which Dioscorides wrote to be small garlike, and the same sweete in taste, possessing a bewtifull head, tending unto a purple colour. There be which attribute the same to Ophioscoridon, which Antonius Microphonius Biturix, a singular learned man, and wel practised in sundry skilles, uttered this approoued secrete to a friend whom he loued."

In the same book, the "Ophioscoridon" is thus spoken of: "There is another wild garlike which the Greeks name Ophioscoridon; in English Ramsies; growing of the owne accord in the fallow fieldes."

Cornelius Agrippa has stated that the presence of the diamond also neutralizes the attractive power of the magnet. But as that great magician was somewhat inclined to quibbling, it is not impossible that by the word he uses for "diamond" he may mean the adamant or loadstone; which would reduce his assertion merely to this, that one magnet will counteract another.

The same order and consequence exist in all cases, whether the events have a general or only a particular operation; and it may therefore well be demanded, why prescience is believed to be possible as far as it regards general events, and why it is allowed to be serviceable in preparing for their approach; while in particular instances its power and use are altogether denied. That the weather and the seasons, and the indications of the fixed stars, as well as the configurations of the Moon, afford means of prognostication, many persons admit; and they exercise this foreknowledge for their own preservation and comfort, adapting their constitutions to the expected temperature, by cooling and refreshing things for the summer, and by warm things for the winter. They also watch the significations of the fixed stars, to avoid dangerous weather, in making voyages by sea; and they notice the aspects of the Moon, when at the full, in order to direct the copulation of their herds and flocks, and the setting of plants or sewing of seeds: and there is not an individual who considers these general precautions as impossible or unprofitable. Still, however, these same persons withhold their assent to the possibility of applying prescience to particular cases; such, for instance, as any particular excess or diminution of cold or heat, whether arising out of the peculiar temperament producing the original cold or heat, or from the combination of other properties; nor do they admit that there are any means of guarding against many of these particular circumstances. And yet, if it be clear that persons, who prepare themselves by cooling things, are less affected by any general heat of the weather, there seems no reason for supposing that a similar preparation would not be equally effectual against any particular conjuncture oppressed by immoderate heat. It appears, however, that this idea, of the impracticability of attaining foreknowledge of particular circumstances, must originate solely in the mere difficulty of the acquirement; which difficulty is certainly rendered peculiarly arduous by the necessity of conducting the enquiry with the greatest accuracy and precision: and to this it must be added, that, as there is rarely found a person capable of arranging the whole subject so perfectly that no part of the opposing influence can escape his attention, it frequently happens that predictions are not properly regulated by due consideration of that opposing influence, and that the effects are at once considered fully liable to be brought to pass, agreeably to the primary agency and without any intervention. This defect, of not sufficiently considering the opposing influence, has naturally induced an opinion that all future events are entirely unalterable and inevitable. But, since the foreknowledge of particular circumstances, although it may not wholly claim infallibility, seems yet so far practicable as to merit consideration, so the precaution it affords, in particular circumstances, deserves in like manner to be attended to; and, if it be not of universal advantage, but useful in few instances only, it is still most worthy of estimation, and to be considered of no moderate value. Of this, the AEgyptians seem to have been well aware; their discoveries of the great faculties of this science have exceeded those of other nations, and they have in all cases combined the medical art with astronomical prognostication. And, had they been of opinion that all expected events are unalterable and not to be averted, they never would have instituted any propitiations, remedies, and preservatives against the influence of the Ambient, whether present or approaching, general or particular. But, by means of the science called by them Medical Mathematics, they combined with the power of prognostication the concurrent secondary influence arising out of the institutions and courses of nature, as well as the contrary influence which might be procured out of nature's variety; and by means of these they rendered the indicated agency useful and advantageous: since their astronomy pointed out to them the kind of temperament liable to be acted upon, as well as the events about to proceed from the Ambient, and the peculiar influence of those events, while their medical skill made them acquainted with everything suitable or unsuitable to each of the effects to be procured. And it is by this process that remedies for present and preservatives against future disorders are to be acquired: for, without astronomical knowledge, medical aid would be most frequently unavailing; since the same identical remedies are not better calculated for all persons whatsoever, than they are for all diseases whatsoever.

The practicability and utility of prescience having been thus far briefly explained, the ensuing discourse must be proceeded with. It commences, introductorily, with an account of the efficient properties of each of the heavenly bodies, taken from the rules of the ancients, whose observations were founded in nature. And, first, of the influences of the planets and of the Sun and Moon.

This seems to explain the origin of the old alliance between medicine and astrology, so universally preserved until almost within the last century.

THE INFLUENCES OF THE PLANETARY ORBS

The Sun is found to produce heat and moderate dryness. His magnitude, and the changes which he so evidently makes in the seasons, render his power more plainly perceptible than that of the other heavenly bodies; since his approach to the zenith of any part of the earth creates a greater degree of heat in that part and proportionately disposes its inhabitants after his own nature.

It will be recollected that the Ptolemaic hypothesis considers the Sun as a planetary orb, in consequence of his apparent progress through the zodiac.

The Moon principally generates moisture; her proximity to the earth renders her highly capable of exciting damp vapours, and of thus operating sensibly upon animal bodies by relaxation and putrefaction. She has, however, also a moderate share in the production of heat, in consequence of the illumination she receives from the Sun.

Saturn produces cold and dryness, for he is most remote both from the Sun's heat and from the earth's vapours. But he is more effective in the production of cold than of dryness. And he and the rest of the planets derive their energy from the positions which they hold with regard to the Sun and Moon; and they are all seen to alter the constitution of the Ambient in various ways.

Mars chiefly causes dryness, and is also strongly heating, by means of his own fiery nature, which is indicated by his colour, and in consequence of his vicinity to the Sun; the sphere of which is immediately below him.

Jupiter revolves in an intermediate sphere between the extreme cold of Saturn and the burning heat of Mars, and has consequently a temperate influence: he therefore at once promotes both warmth and moisture. But, owing to the spheres of Mars and the Sun, which lie beneath him, his warmth is predominant: and hence he produces fertilizing breezes.

To Venus also the same temperate quality belongs, although it exists conversely; since the heat she produces by her vicinity to the Sun is not so great as the moisture which she generates by the magnitude of her light, and by appropriating to herself the moist vapours of the earth, in the same manner that the Moon does.

Mercury sometimes produces dryness, and at other times moisture, and each with equal vigour. His faculty of absorbing moisture and creating dryness proceeds from his situation with regard to the Sun, from which he is at no time far distant in longitude; and, on the other hand, he produces moisture, because he borders upon the Moon's sphere, which is nearest to the earth; and, being thus excited by the velocity of his motion with the Sun, he consequently operates rapid changes tending to produce alternately either quality.

BENEFICS AND MALEFICS

Of the four temperaments or qualities above mentioned, two are nutritive and prolific, viz. heat and moisture; by these all matter coalesces and is nourished: the other two are noxious and destructive, viz. dryness and cold; by these all matter is decayed and dissipated.

Therefore, two of the planets, on account of their temperate quality, and because heat and moisture are predominant in them, are considered by the ancients as benefic, or causers of good: these are Jupiter and Venus. And the Moon also is so considered for the same reasons.

But Saturn and Mars are esteemed of a contrary nature, and malefic, or causers of evil: the first from his excess of cold, the other from his excess of dryness.

The Sun and Mercury are deemed of common influence, and productive either of good or evil in unison with whatever planets they may be connected with.

MASCULINE AND FEMININE

There are two primary sexes, male and female; and the female sex partakes chiefly of moisture. The Moon and Venus are therefore said to be feminine, since their qualities are principally moist.

The Sun, Saturn, Jupiter, and Mars are called masculine. Mercury is common to both genders, because at certain times he produces dryness, and at others moisture, and performs each in an equal ratio.

The stars, however, are also said to be masculine and feminine, by their positions with regard to the Sun. While they are matutine and preceding the Sun, they are masculine; when vespertine and following the Sun, they become feminine.

And they are further regulated in this respect by their positions with regard to the horizon. From the ascendant to the mid-heaven, or from the angle of the west to the lower heaven, they are considered to be masculine, being then oriental: and in the other two quadrants, feminine, being then occidental.

DIURNAL AND NOCTURNAL

The day and the night are the visible divisions of time. The day, in its heat and its aptitude for action, is masculine:--the night, in its moisture and its appropriation to rest, feminine.

Hence, again, the Moon and Venus are esteemed to be nocturnal; the Sun and Jupiter, diurnal; and Mercury, common; since in his matutine position he is diurnal, but nocturnal when vespertine.

Of the other two planets, Saturn and Mars, which are noxious, one is considered to be diurnal, and the other nocturnal. Neither of them, however, is allotted to that division of time with which its nature accords , but each is disposed of on a contrary principle: and for this reason, that, although the benefit is increased when a favourable temperament receives an addition of its own nature, yet, the evil arising from a pernicious influence is much mitigated when dissimilar qualities are mingled with that influence. Hence the coldness of Saturn is allotted to the day, to counterbalance its heat; and the dryness of Mars to the night, to counterbalance its moisture. Thus each of these planets, being moderated by this combination, is placed in a condition calculated to produce a favourable temperament.

Whalley here appends the following note: "To this chapter may be properly added, that a planet is said to be diurnal, when, in a diurnal nativity, above the earth; and, in a nocturnal nativity, under the earth: but nocturnal, when, in a nocturnal nativity, above the earth; or, in a diurnal nativity, under the earth."

THE INFLUENCE OF POSITION WITH REGARD TO THE SUN

The respective powers of the Moon and of the three superior planets are either augmented or diminished by their several positions with regard to the Sun.

The Moon, during her increase, from her first emerging to her first quarter, produces chiefly moisture; on continuing her increase from her first quarter to her full state of illumination, she causes heat; from her full state to her third quarter she causes dryness; and from her third quarter to her occultation she causes cold.

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