Erōtomania or A treatise discoursing of the essence, causes, symptomes, prognosticks, and cure of love, or erotique melancholy. Written by Iames Ferrand Dr. of Physick

CHAP. XXI. Whether or no, by Astrology, a Man may know such as are inclined to Love-Melancholy.

AStrology, as it is defined by some Philosophers, is a Part of Naturall * 1.1 Philosophy, discoursing of the Starres and their motion and Influences: and was found out at first by one Actinus, who * 1.2 for this cause was surnamed, Solis Filius: or else, as some others will have it, by Mercury; or his Grandfather Atlas, who, for this reason, is fained by the Poets to beare up the Heavens with his shoulders. Servius, on the sixth of Virgils Eclogues, * 1.3 attributes the glory of this Invention to Promerheus; Pliny, to the Phoenicians; or else to Iupiter Belus: and Diodorus Sicu∣lus, to the Aegyptians; who were first in∣structed in this science, by the Patriarch Abraham, (as Iosephus in his Iewish An∣tiquities

affirmes:) who, by considering the glory and beauty of the Heavens, •••• richly adorned and bespangled with so in numerable a company of starres, was stir∣red up to the Contemplation also of the Divine power and goodnesse and Provi∣dence: as afterwards, in imitation of him diverse other Philosophers also have been. For Astrology, saith Plato in Ti∣maeo, & in Legib. recalls the minds of men * 1.4 from Impiety and Atheisme, unto Religi∣on, and the knowledge of one true God, the First Mover, and Principle of all things. And for this cause, Astrology i•• called by diverse Authors Naturall Theo∣logy: and Ptolomy affirmes it to be the * 1.5 way and Path that leadeth to the know∣ledge of one God.

It is commonly divided into Astrono∣my, * 1.6 or Theoreticall Astrology; and Iudi∣ciary, Prognosticall, Conjecturall Astrolo∣gy, or Practicall Astronomy: which is a∣gaine of Three Sorts. The first is that which foretells the changes and vicissi∣tudes of things; as Raine, Floods, Winds, Faire-weather, Drouth, Pestilence, health, death, peace, warre & the like. The

second delivers the Method and order of ••••oceeding in erecting Figures, and cast∣••••g Nativities; and is therefore called, Ge∣••thliacall. The third and last teacheth ••w to make choice of times to begin ••ildings, Iourneys, Suits of Law, &c. ••hich is too superstitiously observed and ••ught by diverse Physitians; as namely, ••. Aponensis, Paracelsus, Arnaldus de ••illa nova, Dariot, and others. Notwith∣standing Hippocrates, and Galen, with di∣••erse * 1.7 other learned men, both Philoso∣phers and Physitians, confound Iudiciary, ••r conjecturall Astrology, with Astrono∣my: for that the Predictions are grounded ••n the Course, Motion, Conjunctions, Oppositions, and Diverse Aspects of the starres; all which Astronomy teacheth.

Now Manard, and many other lear∣ned * 1.8 Physitians and Astrologers main∣taine, (according to the doctrine of Ari∣stotle) that the starres worke not upon ••ublunary Bodies, but only by their Heat and Motion. Caelum, (saies he,) in haec in∣feriora agit, mediante Lumine, & Motu. And they say, that whatever Hippocrates, Plato, or Avicen have said, concerning A∣strology,

must be understood as spoken o•• Astronomy: in like manner as Cels•••• takes the Heaven, for the Aire, in imita∣tion of the Poets: And Avicen, by the Cae∣lestiall powers, understands, Certam & Praefinitam Qualitatum primarum Men∣suram, & Coelestium syderum accessu & recessu progenitam; A certain Proportion and measure of the Primary Qualities, produced by the Motion of the starres, which he calls, Occult; because that we cannot have any perfect knowledge of it, no more, then of the manner how the Elements are mixed in the constitution of sublunary Bodies; as Averroes saith.

Iohn Taxil, a French writer, being ve∣ry much offended with a certaine scrupu∣lous Bigot, that had taxed him of errour and impiety in his Cometology; hath put forth a learned tract of Astronomy, which he dedicates to M^sieua du Vair: where he proves out of Thomas Aquinas. that as a Physitian can judge of the Goodnesse of * 1.9 the understanding, by the Complexion and Temperature of the Braine, as by the Immediate cause: In like manner may an Astrologer, by meanes of the Caelestiall

motions, as by the Remote cause, judge •• the Disposition. And thence he con∣cludes, that Astrologers oftimes hit right •• their Predictions concerning the Man∣••rs of men; yet still without imposing a∣•••• necessity on Future events, which ••ay diverse waies be hindred. And this the opinion also of M. Delrio, who af∣firmes in his Disquis. Mag. Lib. 6. cap. 3. ••1. that, Astrologiae illa species non est su∣••rstitiosa, si tantum profitetur opinionem, ••u suspitionem oppositi. v. g. suspitio est ••unc puerum fore talem; inclinabitur ad ••ec; Horoscopus illi talia portendit &c. Li∣••t enim nobis metuere, aut suspicari simi∣••a, ne{que} ullum peccatum in hac Observati∣••is cautione versatur; quae est Portio quae∣am Prudentiae, & ideò secundum se Bona. This kind of Astrology is not superstitious, •• it only pretend an opinion or suspition ••f such and such Accidents, as may befall a man. As for example; if it be only propo∣••ed thus: that there is a suspition, that a Child will be thus, or thus; or he shall be ••nclined to these things; or the starres por∣••end, that such things shall befall him; &c. ••or in these cases, we may lawfully feare,

or suspect, that such may fall out, an•• therefore it can be no sinne at all, if we study to prevent them: it being a gre•••• point of wisdome to be cautelous; an•• therefore in it selfe good. Cardinall To let repeats almost the same words, in h•• Lib. 4. Instruct. Sacerd. cap. 15. For it can not be concluded from hence, that Astro∣logers doe impugne the freedome of the Will: seeing that the Pagans themselves never thought, that the starres did Inforc•• our will; but rather, that a wise man ha•• power to rule the Starres.

But the Astrologers say, that the starre•• * 1.10 may move our will, Jndirectâ motione, is est, remotè, & ex accidente: eam inclinan∣do interventu Organorum corporis, & po∣tentiarum ei inhaerentium. That is to say Indirectly, and by Accident; working upon it by the mediation of the Organ and faculties of the Body. Astra non co∣gunt, (saith Iunctinus, in spec. Astrol.) The starres have no coactive power over us.

Hac distinctione manifestum est, quan∣tum errârint Neoterici, nescientes distin∣guere hoc nomen Astrologiae. Omnes enim S. Scripturae Autoritates, & omnes feri

leges adversantur opinioni Stoicae, & Pris∣anistae; * 1.11 & non huic Astrologiae, a S. Theo∣gis decantatae, & quam S. Canones con∣ssere.

We conclude then, with Rodericus à * 1.12 astro, that Iudiciary Astrology is of two ••rts, Naturall, and Artificiall, or Imagi∣••ry: and these two differ from each other •• three things. In the first place, the Na∣turall or Physicall Astrology, observes the ••aturall Influences and Impressions of ••e Starres; such as may be proved by ••nse, and Naturall demonstration: But ••e Artificiall forgeth certaine influences ••f Constellations and Imaginary Aste∣••smes, which they call Occult Proper∣••es; because they cannot be proved, nei∣ther by Demonstration, nor experience: ••s when they say, that those that are ••orn under Venus will be Amorous, when ••hey come to ripenesse of yeares; under Mars, Cholericke, under Mercury, Elo∣••ent; under Luna Fooles; under Capri∣••orne, Kings: &c.

In the second place, Naturall Astrolo∣gy beleeves, that the Vertues and influen∣ces of the starres have no power to work

on our minds, but only by Accident, and Indirectly, and that by reason of the Sym¦pathy that is betwixt it, and the Body which is also the reason why the Manner of the mind doe follow the Temperature of the Body.

Lastly Physicall, or Naturall Astrology * 1.13 undertakes not to foretell certainly and precisely Particular events, as doth the I¦maginary: by which Iulius Caesar had foretold him, that he should not outli•••• the Ides of March: Aeschilus the Poet that he should dye by a blow on his head * 1.14 Nero, that he should be Emperour; bu•• that he should also be the bloody murthe¦rer * 1.15 of his owne Mother Agrippina: tha•• Ascletarion should be torne in pieces and eaten by dogs: that Galba, Ʋitelli•••• and Tiberius should be Emperours.

All which are Events, that depend ei¦ther on Fortune; that is to say, on no cer¦taine Determinate cause; or else on ou•• owne wills, over which the Starres have no more power, then they have over the understanding, on which the will de¦pend. But, which is worse then this, the•••• Iudiciary Astrologers attribute to tha••

Starres the power of working miracles, and a thousand such like superstitious fol∣••ies. And sometimes also, under the pre∣••ext of Iudiciary Astrology, they impiously meddle with the black Art: which caused Pope Sixtus Quintus to thunder out his Excommunication against Iudiciary A∣strology, and all those that professed any such Mathematicall Arts.

Keeping my selfe therefore to the Do∣ctrine of Catholique Church, to the cen∣sure whereof I submit all my writings; (notwithstanding that Cardan confidently * 1.16 ••ffirmes, that it is easier to know by Iudi∣ciary Astrology, the Passions and Affecti∣ons of men, then to foretell winds, raine, and haile: because that the houre of a childs nativity may more certainely be knowne, then that of the gathering toge∣ther of so many vapours, and their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or evaporation:) my opinion is, that by judiciary Astrology it cannot beē knowne, whether or no such a one is sub∣ject to such and such Passions, and there∣fore not to love, or Erotique Melancholy. For, as Ptolomy saies, Soli Divino Numinc * 1.17 ••fflati, praedicunt Futura Particularia:

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

None can foretell Particular events, but those only that have this gift by Divine Inspiration. For otherwise, why might not these Wizards, as well foresee the un∣lawfull dealing and fowle play of their owne wives and Daughters: which yet they are as ignorant of, as the simplest and most unlettered man that is. For which S. Thomas More wittily jeeres them in an Epigram of his.

Astra tibi Aethereo pandunt sese omnia vati, Omnibus & quae sunt Fata futura monent. Omnibus ast uxor quòd se tua publieat, id te, Astra, licèt videant omnia, nulla monent.

The Starres, to thee, their Prophet, doe reveale The Fates of all: and nought from then conceale. Yet though thy wifes false play the Starres All see, There's none of them so kind, to tell it thee.

And for answer to all those instances be∣fore alleadged, for the certainty of Astro∣logicall Predictions, we say, with the Po∣et Euripides, that these kind of Fellowes * 1.18 are furnished with lies at all times, and very seldome tell the truth; being, as the Epigrammatist stiles them, the Sonnes of ••mpudence and Rashnesse, and nursed up by Folly.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.19 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• * 1.1

  Arist. 1. Phys. c. 2. Fonsec. 2. Met. c. 3. q. 3.
• * 1.2

  Pol. Virg. de Invent. l. 17. c. 17. S. Aug. l. 18. de Civ. Dei.
• * 1.3

  Plin. l. 1. c. 15. & 16. Diod. Si∣cul. l. 4.
• * 1.4

  Procl••in Cic. de nat. Deor.
• * 1.5

  Clau. Prae∣fat. in Io. de Sacrob.
• * 1.6

  Pet. de Al∣liac. in conc. The∣ol. & A∣stron.
• * 1.7

  L. de aet. loc. & aq. Gal. l. 3. de dieb. decret Delrio l. 4. c. 3. q. 1. disq. mag.
• * 1.8

  Lib. 2. E∣pist. 1. & l. 15. ep. 5. Phys. l. 8. & l. 2. de gen. & cor. & 1. de Caelo.
• * 1.9

  Aquin. l. 3. cont. gent. c. 54. 84. & 86.
• * 1.10

  Ptol. Cent. l. 1. quadr. c. 3.
• * 1.11

  Can. non licet 26. q. 5. gios. in verb. propt. seget.
• * 1.12

  Medi. apel. l. c. c. 2.
• * 1.13

  Sueton. in Caes. Ner. & Domit. Val. Max. l. 8. c. 11. Volat. l. 13.
• * 1.14

  Plin. l. 10. c. 3.
• * 1.15

  Tacit. an. l. 14.
• * 1.16

  Aphor. 27. segm. 5. Aph. Astr.
• * 1.17

  Centil. prop. 1.
• * 1.18

  In Iphigen.
• * 1.19

  Leonid. in Anthol.