Astrologaster, or, The figure-caster. Rather the arraignment of artlesse astrologers, and fortune-tellers, that cheat many ignorant people vnder the pretence of foretelling things to come, of telling things that are past, finding out things that are lost, expounding dreames, calculating deaths and natiuities, once againe brought to the barre. By Iohn Melton.

A CATALOGVE OF MANY SV∣perstitious Ceremonies, especially old men and women hold, which were first found out and inuen∣ted by Figure-Casters, Cunning Men and Women in former ages, yet to this day are held for cer∣taine and true obseruations.

• 1 THat if any thing be lost amongst a company of seruants, with the tricke of the Siue and the Sheeres, it may be found out againe, and who stole it.
• 2 That Toothaches, Agues, Cramps, and Feuers, and many other diseases may bee healed by mumbling a few strange words ouer the head of the diseased.
• 3 That by a certaine tuft of haire growing on the foremost part of a mans forehead, it may be knowne whether he shall bee a widdower or no.
• 4 That a man may know whats a clocke, onely by a Ring and a siluer Beaker.
• 5 That it is very ill lucke to haue a Hare crosse one in the high way.
• 6 That to haue yellow speckles on the nailes of ones hand is a great signe of death.
• 7 That when the left cheeke burnes, it is a signe some bodie talkes well of you, but if the right cheeke burnes it is a signe of ill.

• 8 That when a mans nose bleeds but a drop or two, that it is a signe of ill lucke.
• 9 That when a mans nose bleeds but one drop, and at the left nostril, it is a signe of good lucke, but on the right ill.
• 10 That if a man stumbles in a morning as soone as he comes out of dores, it is a signe of ill lucke.
• 11 That if a man walking in the fields, finde any foure-leaued grasse, he shall in a small while after finde some good thing.
• 12 That it is not good to put on a new sute, pare ones nailes, or begin any thing on a Childermas day.
• 13 That if a man be drowsie, it is a signe of ill lucke.
• 14 That it is a signe of ill lucke to finde money.
• 15 That it is naught for a man or women to lose their hose Garter.
• 16 That it is a very vnfortunate thing for a man to meete early in a morning an ilfauoured man or woman, a rough-footed Hen, a shag-haird Dogge, or a blacke Cat.
• 17 That it is a signe of death to some in that house, where Cric∣kets haue bin many yeeres, if on a sudden they forsake the Chim∣ney Corner.
• 18 That if a man dream of egs or fire, he shall heare of anger.
• 19 That to dreame of the deuill is good lucke.
• 20 That to dreame of gold good lucke, but of siluer ill.
• 21 That if a man be born in the day time, he shal be vnfortunate
• 22 That if a child be borne with a Caule on his head, he shall be very fortunate.
• 23 That when the palme of the right hand itcheth, it is a shrewd signe he shall receiue money.
• 24 That it is a great signe of ill lucke, if Rats gnaw a mans cloathes.
• 25 That it is naught for any man to giue a paire of kniues to his sweet heart, for feare it cuts away all loue that is betweene them.
• 26 That it is ill lucke to haue the Salt seller fall towards you.
• 27 That if the Beere fall next a man, it is a signe of good luck.
• 28 That if a Candle burne blew, it is a signe there is a spirit in the house, or not farre from it.

• 29 That when the Cat washeth her face ouer her eare, wee shall haue great store of raine.
• 30 That if a horse stumble on the high way, it is a signe of ill lucke.
• 31 That when a mans nose itcheth, it is a signe he shall drinke wine.
• 32 That if your lips itch, you shall kisse some body.
• 33 That it is a very ill signe to be Melancholy.

These, and a thousand more as vaine as these, I could reckon vp, were it not that I should make too long a di∣gression from my matter; with which so many people are so deepely besotted, that a whole Vniuersitie of Doctors cannot roote these superstitious obseruations out of their minde: for what an idlenes is it in them, to thinke that there is either any Bonum or Malum omen in these things?* 1.1 what ill lucke can there be in it, when a Hare erosseth you, except it is your ill lucke not to catch her, or when you haue caught her, to let her go againe? (as the Welchman did,) what ill lucke can it be to a man to stumble in a morning, except he fall down & breake his nose? what ill lucke can there be in finding mony, except it be counterfet? but if it be currant I cannot be perswaded if he that takes it vp be not as as very a foole as Iohn of the Hospitall (that could not abide money) will take it for ill lucke, but if it be ill lucke, God send me that ill lucke euery day. What ill lucke is there in losing a Hose garter, except it be to put a man to the charge to buy a new payre? So that I cannot picke out any thing in these obseruations why they should bee signes of good or badde lucke. Therefore I cannot perswade my selfe, but you and such Figure-flingers as you, that sowe the superstitious seeds in the hearts of credulous people, is onely to get to your selues praise, but especiall money. And you haue not one∣ly scattered these in or about the Citie, but in the Country: for many Townes haue beene pestered with these Wise∣men, before the Lawes prepared whipping Posts, Stocks, and Houses of Correction for them, for these Rogues

before this preparation for them, would appeare in the vil∣lages in the likenesse of Gypsies, which word indeed is deri∣ued from the Aegyptians, but by corruption of the tongue are called Gypsies: and that they might be thought to come of the issue of that Sun-burnt Generation, they with Herbs and Plants for the purpose would venome their skins, and with Oakers discolour their faces; and then for Bread, Beere, and Bacon, Cheese, especially for money, would vn∣dertake to tell poore Maide-seruants their Fortunes, which should be sure to be good, because they would be sure of good reward, and these poore silly creatures seeing them to be blacke and ill fauoured people, and it may be hearing be∣fore of some as wise as themselues, of the Gypsies cunning, would easily beleeue that they were Cunning men, and doe strange things. And it is a great Folly and Madnesse of many, who neuer see a tawny visaged man, with a blacke curled head of haire (especially, if he be scholler, or professe himselfe to be one) but they will thinke he is a Cunning man and a Coniurer.

But if they alwayes hold this to be true, they may as well say, that none dwell at the Kings head but Princes, nor at Queenes head but Ladies, none at the Popes head but Here∣tickes, none at the Bishops head but Diuines, none at the Maidenhead but Virgins, none at the Bull head but Hor∣ners, none at the Rams head but Butchers, none at the Sa∣razens head but Heathens, and none at the Nagges head but Horscoursers; all which is most absurd to beleeue: for if all those that haue blacke heads or faces were Coniu∣rers, then all Chimney Sweepers were Negromancers. Therefore I pittie the blinde ignorance of many Country people, and warne them to take heede of these Rogues that cousen whole townes as they come through,* 1.2 as by this true discourse following shall appeare.

Not many yeares since there came a Crew of these Hedgecreepers trooping through Essex, telling Fortunes as they went: but at the last, the Constable by the vertue of

his Office, & the Statute against these Rogues, apprehended them, and brought them before a Iustice, who committed them to Ipswitch Iayle, there to continue while next Sizes. In the meane time, one William Bell (that in my minde had bin fit to haue bin hanged vp for his Roguery) being then Iaylor, knowing the simplicitie of many of the Townes-mens wiues, daughters, and seruants, and the subtiltie of those Rogues vnder his Custody, came to them, telling them, that if they would bee as priuate as hee would be constant, he would lay a plot how they and himselfe would get the best part of twenty Marke, cleere in their purses,* 1.3 be∣fore the Sizes; besides, a purchasing of their libertie. These Trauellers at the first doubted, but at condescend to him, telling he should haue a full halfe share of whatsoeuer they got by acting that Comedy. Bell vpon this drew a large note of the names of the chiefest men and women in the Towne, their Complexions, Statures, the Colour and Fashion of their Cloathes they ware, in what Streete they dwelt, at what Signe, what Suiters they had before they were marryed, of what estate he was that marryed any wo∣man, whether he were a Widdower or a Batchler, how ma∣ny children he hath had by her, how many Girles, how many Boyes, if they had any children before they were marryed; and whatsoeuer worthy of note, (many yeere be∣fore had hapned) he set downe in that Bill which he gaue to the Queeue of Fairies, I meane, the ancientest of those shee Cunny-catchers to reade ouer, and diligently to peruse, charging them neuer to answer to any thing that was askt them vpon the sudden, but to withdraw themselues into a roome, through which Bell had made hole with an Auger, that they might looke out and view those that were in the next roome, that came to know their Fortunes; and when they had taken full notice of them, and what had happened them by the notice of the Bill, then to come openly to them, and tell them first what had befallen them, which was true; and what should happen to them, which was most

false. Now this Iaylor, this Setter, this Cunny-catcher Bell▪ whē these forward schollers had learnt this lesson perfectly went down into the town, as his order was euery afternoon to some Ale-house or other, but now did especially chuse one, where a very beleeuing olde woman dwelt, that had giuen many a Dubble iug of Beere and Ale to such Rogues that had stopt her mouth full of lyes: and long after hee had entred into this drinking Schoole, and after a little discourse with a company of countrey Corridons that sate there tipling, he told them, that hee had a company of the strangest men and women in his prison that he euer heard of, for without any asking they had told him of many things that happened many yeeres before hee kept a prison, and since hee kept a prison, how many prisoners hee lost, what men they were, what time of the yeere they brake out, on what day, and when hee found them againe. This begat no small credite in them that heard him, but especially in the olde woman, who as the nature of anti∣ent people is, could not keepe newes long, told it to two or three of her neighbours, they to fortie more, so that Bells report in few howres flew vppe and downe the Towne, and tooke such deepe roote in the mindes of most of the people, thae many of them could not bee at rest while they had seene them, and then vnder the colour of seeing them, to know their Fortunes. Many repay∣red thither, asking many questions of these wise Knaues, and Whores, who at the first would not bee drawne to tell them any thing; so withdrawing themselues into their priuate Chamber, where they through the hole made for them a purpose, might take particular notice of all of them and when according to the direction of their Bill, did know euerie man and womans name there, and what had happened to them, at the last, they would come stealing out againe, and call euery man and woman by their names, tell them where they dwelt, and at what Signe, and whisper the women in their eares,

and make many of them blush, and for the men make them to laugh; so that these countrey people hearing themselues named of them that neuer saw them be∣fore, and told them of things that had beene done many yeeres before, wondred at them, and gaue them money, sent them meate euery day to dinner and sup∣per, saying, it was pittie such skilfull people as they should not bee prouided for, so that for the space of fiue weekes they were visited more then all the Cun∣nycatching Knaues about London: for there was not a Mayde that had gotten a clappe before shee was mar∣ryed, a young Strippling that had got a Wench with childe, or any Farmer, or Townsman that had lost his Purse, or Horse, or Sheepe many yeeres before, but would repayre to those Gypsies, so that some gaue them wrought Handkerchers, Gloues, Purses and Kniues, Money, and more Meate and Drinke, then twentie more of them could eate, and when the Sizes came, by meanes they made to the Iustices, procured their libertie, yet thought themselues much beholding to them, not dreaming that any of these things were re∣uealed to them by Bell, who for his share in the space of three weekes, had got twenty marke cleare to himselfe, which his knauery and the Gypsies roguery pickt out of the Townsmens pockets.

The like roguery doth one (that goeth vnder the name of a Captaine vse, who with the trickes and sleights of legerdemaine, he doth on the Cards foole many people out of their money, making them beleeue hee can finde things out by Art, that when his owne conscience knowes is farre from the knowledge or grounds of Astrologie, as hee from honestie, and if I were to talke or dispute with him, I would confute him in the strongest arguments he could produce to proue his skill, and to his face boldly iu∣stifie that he is but a meere Impostor, and can doe nothing

without the ayde and help of such a knaue as himselfe, who haue found out many things betwin them before they haue beene lost; who first lay plots to haue things conueyed a∣way, then take money to finde them againe. If you, nor the world will beleeue this, let them but looke into Newgate books & they shal find he stood in the Pillory for such Ro∣gueries, hauing this faire inscription written ouer his head in Capitall Letters, FOR COVSENAGE. But I will come backe againe to the matter I treated of before, which was of your cunning Astrologers, that can do these pretty trickes and sleights by Art.

* 1.4Saint Augustine calleth your Art a Sacraligious foolery, an vnlearned learning, and a kinde of fornication with the Soule.

Saint Ierome makes mention that Pope Alexander the third, finding a Priest that found out a Thief that had robd the Church, by the inspection into his Astralobe, suspended him from his order for that fact for a yeere together, saying, it was a most haynous sinne for a man of his order, to ex∣ercise such an vnlawfull study, although it were for the good of the Church.

Thus Sir, you see your Art is forbidden concer∣ning telling of Fortunes, or finding out things that are lost, &c. And in forbidding the practise of this Art, is also encluded all those for whom it is practised, for many peo∣ple in these dayes cannot breake his Shinnes, haue his Nose bleede, lose a game at Cards, heare a Dogge howle, or a Cat wawle, but instantly they will runue to the Calculator, and haue him turne ouer his Ephemreides, and his Annuall Calenders, stuft full of lies and superstitious obseruations. I will counsell all those therefore, that would know their Fortunes,* 1.5 to looke into that Euerlasting Calender, the sa∣cred Bible, for the Astrology they shall learne there, neuer tels false, but will certifie them that the cause of their ill fortunes is their sinnes; and the good, the Mercies of God: that will tell them of the true Nature of Summer, that is of

their Resurrection and Saluation, and the true condition of Winter, that is Death and Damnation. If they study this booke, they will quickly learne to be excellent Calculators, and learne what will become of them if they doe ill, and what if they liue well, it will tell them the Causes and the Cures of euery disease that doth infect the Soule. Yet for all this, it is the true condition, rather superstition of the world, to put their confidence rather in Astrologicall fallacies, then in the Holy Ghosts verities, drawing from the Starres the euents of future contingences, ascribing what good soeuer befals vs to the influēce of som lucky Planet, & not to Gods Mercies; & what mischief soeuer the to position of some ma∣leuolent Starre, and not to our sinnes, we put our confi∣dence in Astrologers, Starres, and Planets for a few experi∣ences, and neuer hate them for their innumerable fallacie•••• but this is espetially heredetary to women, because by suc∣cession it came from their mother Eue,* 1.6 who by her vice of curiositie or leuitie, or admirable facilitie rather then fatui∣tie, was deceiued by the Serpent, in desiring to know fu∣ture things, which folly descends naturally to women, who will rather beleeue a Mathematician then a Diuine; so that these Calculators if among hundred errors they happen but vpon one truth, then without any suspition they may lye a thousand times after, yet these foolish,* 1.7 credulous, and Appleeating women will beleeue them.

* 1.8 Sebastian that writ bitterly against Astrologers, sayth, it is an Art against tke Law of God, and full of deceite and viliany: for sayth hee, Goe to any Doctor of the Mathe∣matickes, and tell him thou hast had very ill lucke all thy life time, and desire him to tell thee vnder what Planet thou wert borne, and no doubt his answer will bee, that thou wert borne either vnder malitious Mars; or that Sa∣turne was Apostaticall and retrograde: when you haue beene with him, then goe to another and tell him that you haue had very good Fortune, and desire him to tell

thee what Starre raigned at thy birth, and it will be very strange, if he doe not tell thee as the first did, eyther vn∣der Mars, or Saturne; who to proue himselfe an Artist, will turne ouer huge Volumes, by which hee will shew, that it is necessarie that you must haue good fortune, be∣ing borne vnder those Starres the first said were ill, and in a Circle drawne together in euery part, by which hee will take diuers and sundrie occasions to speake any thing. Now if they chance to misse in their Praedicti∣ons, they haue a prettie euasion to shunne the suspition of Lying, which they draw from the interrogatorie part of Astrologie.

The opinion of Astrologers is, when the mind of Man is spurred to the desire of knowing any thing; that sud∣denly it cannot be done by election, or consultation, but the influence of a Constellation that houre consisting in Heauen. And when any man consults with an Astrolo∣ger, by a Figure in Heauen the houre of Interrogation be∣ing found out, the Astrologer can answer truely of any thing sought for, or demaunded: As whether an absent friend be aliue or dead; if a Legate or Messenger, that is sent into any Countrey, shall returne home againe safe and well, and whether hee shall dispatch that matter hee went about prosperously, and an innumerable many of other things, that humane curiositie doth doubt of: to which sometimes they may answer truely, although they often lye, and are neuer found fault with for it; for they haue found out a way, whereby they can sufficiently excuse themselues to those that are ignorant and simple in these things. For they say, That if any man, beeing doubtfull of any thing, doth with a naturall motion and radicall intention aske them any thing, that then they can resolue them of any Question they aske. Now if they misse, and cannot answer directly and truely to what was propounded to them, then they say, that hee

that askt that Question, did it not with any naturall mo∣tion, or any firme or radicall intention to bee resolued, but onely to trie their Art. Thus oftentimes they de∣ceiue, and are deceiued in their answers; not by any de∣fect that is in their Art, but by the leuitie of him that did aske the Question: and thus they excuse themselues. Which are meere tricks for euasion, and haue no ground at all from reason.

* 1.9But I admire what excuse the Aegyptian and Chal∣daean Astrologers could finde, when among such an infi∣nite number of them, not one of them could truely an∣swer touching the Dreames of Pharach and Nabuchad∣nezzar, when Ioseph and Daniel could answer directly? Doe you thinke this was done by any inspection,* 1.10 or peeping into any Astrolobe, or obseruing any Con∣stellation? No: for it was done by the reuelation of Almightie God; therefore it was past the Rules of your Art.

There is another neat Delusion, whereby they benefit themselues very much; which is, by the obseruations of the Heauens to know, if it be fit or conuenient for a man to trauell, or doe any other businesse in: which is most su∣perstitious and diabolicall. For they will not haue a man eate, drinke, be merry, take Physicke, or trauell, marry, ioyne friendship, send forth a Messenger, buy, sell, put on new Clothes, begin the Alchymists Worke, set Boyes to Schoole, goe to Law, Hawke, Hunt, Fish, or goe to the Bathe, but they will haue them doe it vn∣der some Constellation, and will set forth Rules when to doe these things, and when not. If they can doe these things, I wonder they doe not set forth a Rule, and chuse an Houre and Constellation, vnder which a man may dye well, and auoid Hell fire, and enioy the ioyes of Heauen: but I thinke their Art hath nothing to doe with this.

Yet I will not denye, but that the Influences of the Starres haue an operation in the differences of Bodyes: for what is more belonging to the Body, then to exercise Husbandry, to cut downe Timber for Building, while it is not too full of sappe, and to obserue the Times and Sea∣sons when they should be done?

But those obseruers of time are to be laught at, that will not goe out of their House before they haue had counsell of their Almanacke, and will rather haue the House fall on their heads, then stirre, if they note some naturall effect a∣bout the motion of the Aire, which they suppose will varie the luckie blasts of the Starres, that will not marry, or traf∣fique,* 1.11 or doe the like, but vnder some Constellation. These sure are no Christians: because faithfull men ought not to doubt, that the Diuine Prouidence, from any part of the World, or from any Time whatsoeuer, is absent. Therefore wee should not impute any secular businesse to the power of the Starres, but to know, that all things are disposed by the arbitrement of the King of Kings.

The Christian Faith is violated, when so like a Pagan and Apostata any man doth obserue those dayes which are called Aegyptiaci, or the Calends of Ianuarie, or any Moneth, or Day, or Time, or Yeere, eyther to trauell, marry, or to doe any thing in: for whosoeuer he be that beleeues these things, hath erred from the Christian Faith and Baptisme.

Saint Augustine in his Enchiridion sayth, That it is a great offence for any man, to obserue the time and course of the Moone when they plant any Trees, or sowe any Corne: for he sayth, none puts any trust in them, but they that worship them, beleeuing there is some diuine power in them; thinking, that the position of some Star thought to haue an influence in them according to those things they beleeue concerning the Natiuities of men. This me thinkes is most simple and ridiculous; for thus I will argue against them.

If this be true which they hold, that it is good to sowe Corne vnder such a luckie Constellation, what is the rea∣son then, that after the Corne that is scattered on the Earth by the laborious hands of the Husbandman, that after so much Graine is come vp together, looke greene together, ripen together, and fit for the Sickle, that some of it is blasted, some quite choakt vp, some deuoured by Birds, some by Beasts, some trodden downe, and some of the eares pluckt from their stalkes by men that come by that field they grow in? how comes it to passe then I say, that some of this should goe safely into the Barne, and some of it againe be deuoured and spoyled? which mee thinkes should not be, if the same Constellation vnder which it was sowne, had but one Influence, which should be good, and not a second, which was bad.

But I will now let these things passe (because I make no doubt but I haue strongly confuted them) and come to the last, but the wicked part of Astrologie; which con∣cernes the making of Astrologicall Images, and to what purpose they are made: where I will shew, they haue no force or vertue from any Starre or Constellation, but that the Deuill worketh about them, and in them, causing them to be made vnder a Constellation, that the impietie of their Idolatry may the more secretly be hid.

Notes

• * 1.1

  Bonum & Ma∣lum Omen.
• * 1.2

  This was deli∣uered to me by the mouth of Bell himselfe, Iaylor of Ips∣witch.
• * 1.3

  A Comp•••••• betweene a knaue & a com¦pany of rogues
• * 1.4

  Augustu libro 〈◊〉〈◊〉 de do∣•••••••• Christi∣an••.
• * 1.5

  ••den••trium ••erum & 〈◊〉〈◊〉.
• * 1.6

  Why women especially fol∣low Figure-Casters.
• * 1.7

  Francis, ••et••ar.
• * 1.8

  Sebastians confutation of Astrologers.
• * 1.9

  Chaldaei Astro∣logi Nabuch••do∣n sor sommun dicere nequ••••∣runt.
• * 1.10

  Egypttaci Divi∣natores somm∣um Pharaonis dicere non pot••••∣runt.
• * 1.11

  ••••••••••ca inhi∣bitio 26. q. c. 7. D••••••na Proui∣•••••• 〈◊〉〈◊〉.