A treatise against iudicial astrologie Dedicated to the right Honorable Sir Thomas Egerton Knight, Lord Keeper of the great Seale, and one of her Maiesties most honorable priuie Councell. VVritten by Iohn Chamber, one of the prebendaries of her Maiesties free Chappell of VVindsor, and fellow of Eaton College.

CHAP. XI.

The folly of predictions, cōfirmed by the diuersitie of twinnes, who being borne both at once, dissent oftentimes in the whole course of their life, and actions, with an answer to Figulinus Firmicus, and S. Thomas.

What are they able to say for twinnes, which are borne eodem enixu, sometime one holding fast by the other; which often times notwithstanding are most vnlike, the one being a boy, the other a girle: the one being born aliue, the other dead. Proclus and Euristhenes twinnes and kings of Lacedaemonia, were both in the end, and in the whole course of their life most contra∣ry. But most forcible is the example of Iacob and Esau,

being most different in disposition, manners, course of life, end, and whatsoeuer. If all heauen had bin altered betweene their birthes, they could not haue bin more different. To this they are wont to answere, that the time which passeth while the twinnes are borne, though it seeme little to vs, yet to heauen, by reason of the swift motion, is great, and maketh great diuersitie. If this be true, that the constellation of na∣tiuities be so quickly past, then it will follow, that the Astrologer will lacke time to obserue it in, and far∣ther the reason of S. Gregory Homil. 10 sup. Euang. shall stand good. If therefore (saith he) Iacob and his bro∣ther are to be thought not borne vnder the same con∣stellation, because one of them was borne after the o∣ther, for the same reason we must thinke, that no one man is wholy borne vnder the same constellation, for he commeth not all away at once, but peece-meale, part after part, first the head, then the necke, then the breast, and last the feete. Iacob was borne with holde vpon Esau, as if it were all one birth. This matter of twinnes hath S. August. discoursed at large, lib. 5. de ciuit. Dei, and lib. 2. de doctr. Christiana.

But for the whole matter of twinnes the Astrologers need not to take much care, Nigidius Figulinus will cleare that point, and make it as plaine as pap and porridge. For though his name were Nigidius, yet was he no Nigid: being stung and netled with this obie∣ction of twinnes, he telleth vs such a solemne tale of the fast running of a potters wheele, as he thought was beyond al expectatiō: but sure I thinke the wheele, when he looked on it, ran so fast, that it made him gyd∣die: whē he had talked al he can of his potters wheele,

he might well heare that of Horace;

— amphora coepit Institui currente rota cur vrceus exit? It did begin at first to bee a pot of largest sise: But in the end pot would not come, but pitcher did arise.

When he hath puffed and taken on all that he can, he bringeth forth no more then the swelling moun∣taine.

Parturiunt montes, nascetur ridiculusmus, The hill doth swell and taketh on, as it would cleaue in sunder: And out there startes a little mouse, which made all laugh and wonder.

But now let vs heare the wheele creake a while. If (saith he) while he runneth his swift course, you doe pricke it twise with as much speed as euer you can, & cause it to stand stil, you shal see what a great distance and space wilbe betweene the two pricks, which you made. Wherefore (saith Nigid.) if heauen could be marked after the same manner with two pricks, what a monstrous space would be betweene them, consi∣dering how infinitely swifter the heauen runneth thē any wheele?

— Dij te Figuline, deaeque Rectum ob consilium donent tonsore. God send thy Barbar (Figuline) a rasor sharp and kene, To cut away the shagged haire, that hangeth in thine eyne.

Figulines cōparison is scarse worth a figge. For suppose

betweene the pricks vpon the wheele, were found a quarter of the wheele, then betweene the pricks made with the like speede in the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or vtter rim of heauen, wilbe a great deale more then a quarter, nay infinite∣ly more, considering how much swifter heauē runneth then any wheele. Farther, if he had not bin a Nigid, here he should haue considered how vnlike and vnfit his comparison was, the wheele running about, God knowes, how many thousand times, while the heauen goeth but once about. The heauen (as all saue Nigits knowe) moueth round but once in 24 houres, in which time how many thousand times the wheele will about, God knoweth. Suppose the wheele went about but once in 24 howers, as heauen doth, and then he might haue said somewhat, but not much to the purpose, for then one might giue two prickes with such speed, as that no great space would be be∣tweene them. The swiftnesse of the motion of heauen in this case is not to be measured by the course of his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but by the angles which he describeth at the cēter, vpon which altogether dependeth the alteration of the position, and face of heauen. Now considering the distance and the swift motion of heauen, if there should light many thousand miles betweene these two imaginarie pricks: yet in so infinite a body it were a matter of nothing, nor would make any sensible diffe∣rence. Farther if the swiftnes were such, that the man∣ner of constellation were so quickly altered, then the birth time of any cold neuer be taken, nay farther the reason of S. Gregory, Homil tom. sup. Euang. would be good and vailable. If therefore saith he, Iacob and E∣sau may be thought not to be borne vnder the same

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constellation, because they were not borne together, but one after another. For the same cause we must iudge that no one man is wholy borne vnder the same constellation, for he commeth not al at once out of the wombe, but peece by peece, first head, thē necke then brest and so forth. Lastly, Iacob houlding Esau by the foote, it might seeme to be one birth, as S. Au∣gust. saith, lib. 2. de gen. ad lit. cap. 17. But to presse this matter of twinnes a little neerer, what would gentle Nigid say to the monster borne in Scotland, recorded by Buchanā, which in the lower parts was but one, hauing but one paire of legges, but aboue the nauill was two, hauing two paire of armes, and two heads. If you pric∣ked, or hurt, any place beneath the nauill, they both felt it, but if you pricked aboue the nauill, the one felt onely: they would often chide, and some time confer louingly together, they liued till they were 28 yeares old, then one of them dying, with stincke and putre∣faction was the cause of the death of the other. These two were borne at once, why should they not die at once? why should the one die by disease, the other by stincke? by their birth they should haue agreed wel, as hauing one constellation, but they did oft wrangle and fall out pittifully. If heauen cold not agree and accord them, yet their priuate necessities should haue main∣tained better agreement, betweene them. The like storie hath Munster of two maides, which liued til they were ten yeares old, whome he himselfe knew, being borne with their foreheads ioyned together, and all the rest of their bodies seuerall. At the ten years end, the one dying, to saue the other they ventred to seuer them by cutting, but vpon the cut which cold not be

cured, the other died not long after: heere also we see, that though they were borne at once, yet they died not at once, nor after one manner. These things being thus, Nigid might do well to leaue the wheele to the potter where he had it, and who can vse it better, for sure it doth not greatly serue his turne. But of Nigid for his deuise may wel be saide that of the Prouerbe, Tur∣dus cacat sibi malū, for if it be true, that in so small a mo∣ment of time there be such a great alteration in heauē by reason of the exceeding swift motion, then may all poore mathematicians put vp their pipes. For if in so little time there be so great alteration, that all things become not only diuerse, but also quite contra∣ry, who shall euer be able to iudge of the birth, since the very moment, wherein conception and natiuitie are, by no meanes can be had? Wherefore though we should graunt that the stars had great force and pow∣er ouer vs, notwithstanding be it what it will, no man could euer comprehend it, seeing these moments of constellations can not be had, the swift course of the stars, far passing & preuēting the slownes of our obser∣uation. Iulius Firmicus that famous trifler, seeing the force of this argument, setteth a good face on it, and laboureth a pace with many words to lose this knot, but with what successe, and how miserably euery man that list, may see. Being strucke with this argument, he courseth vp and downe, in & out as a deare strucke with an arrow, but in vaine; for he cannot so be rid of it.

Haeret lateri lethalis arundo, The deadly arrow in his side doth sticke and there it will abide.

S. Thomas seeing this great slaughter of his frends, yet

will not giue ouer: he must needs venter one foote far∣ther, according to that,

Quondam etiam victis redit in praecordia virtus, Sometime the beaten very stowte, doth turne againe and fight it out:

Playing the part of Proteus with quircks and quiddities, he doth no lesse entangle himselfe then did Proteus in his nets but his fashion is now and then to run a sub∣tiltie out of breath, though in the end he see not great∣ly what to do with it, or what good can come of it. In a treatise entituled de fato, he saith, that twinnes often times differ in disposition, because all the seed is not receiued in the mother in the same instant. Againe, because there is not one and the same center of the hearts of both the twins, but diuerse and in diuerse places, therefore he saith that there is also a difference of Horizōs. Here is first to be cōsidered how little pause there is in the receiuing of the parts of the seede, then how little asunder the two hearts be to chaunge the whole nature of men. If this be admitted, it will not be enough for the Chaldeās, or figure-flingers, to tel him that such a one was borne at London or Yorke; for ex∣ample, but you must tell him in what street, in what house, in what chamber, and in what part of the cham∣ber; for al these will vary the Horizon, much more then the poore cels of the mother. But howsoeuer S. Tho∣mas hit into this quirke here, yet in the whole question otherwhere he rūneth with the currāt of the church and fathers, and it is strange that he should stand here vpon so ridiculous a difference of Horizons. If in many miles the difference of Horizons be not sensible, what can it be in these two heartes. If thus to scan and wrest

things be not Nodū in scirpo quaerere, I know not what is. Amphion and Zethus, though they began with some argeemēt, for they were both expositi: yet in the whole course of their life they were as dissenting as could be, no more thē a graue Philisopher, & an harsh clowne of the great difference of this paire of twinnes you may see both Athenaeus lib. 7. and Plato in Gorgia, and Tul∣ly lib. 2 de orat. and Dion. Chrysost orat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. their iarring is well noted by Horace also libro. 1 Epist. Epist. 19.

Gratia sic fratrum geminorum, Amphionis atque Zethi dissiluit.

Of whome also Propert. 3. Eleg. 15.6.

Et durum Zethum & Lachrymis Amphionamallem, Experta est stabulis mater abacta suis. Twin Zethus, and twin Amphion, who had the selfe same mother, By this meanes fell to iarres, and could not well abide each other.

As these agreed in nothing but the position of hea∣uen, so many others differing in that only, haue agreed with a maruellous consent in al their life, and actions, as those payres who are made famous to all posterity, for their concurrence, and liking in the course of their liues, as Theseus and Perithous, Pilades and Orestes, Da∣mon and Pythias, Nisus and Euryalus, who, though they dissented in natiuitie: yet otherwise were linked together with a maruellous consent, which could not be by reason of heauen, in which they had nothing common, but by reason of some other cause. The Coū∣tesse of Holland had 365 children, al hatched at once, is it like that they all had the same fortune? Castor and

Pollux twins also, yet not verie like in their courses, the one being a good rider, the other good at buffets. No more it seemeth did this twinnishnesse worke in Romulus and Remus, whose ends, actions and enterpri∣ses how ill they suted, appeareth at large in Halycar∣nasseus and Liuie.

Now as the argument from the natiuity of twinnes is, as you see, verie forcible; so if we should insist vpon the conception, would it be more forcible? The con∣ception of twinnes being in the same moment, there cannot be admitted any such alteration in the positi∣on of heauen, but that the twinnes must needes haue all things alike and answerable: which because they haue not, we may easilie estimate how litle is to be at∣tributed to constellations. This argument from the conception is very militant for vs, vnlesse some will flie to salue and second it out of superfetation, which is yet a doubt depending, and therefore not fit for de∣ciding of questions. For if it shall be said, that the seed of twins is receiued at diuers times of some distance, I grant it may be so, yet I thinke it is more then they are able to proue, the mouth of the mother after concep∣tion, shutting it selfe so close, as may be, if we beleeue Galen or Hippocrates lib. 5. Aph. Aph. 51. or Auicen. lib. 3. sen. 21. tract. 1. cap. 16. this holdeth very constantly, sa∣uing in women & mares, which two onely of all other things admit the vse of the male after conception. Whereby it may come to passe, that they may haue superfetation: yet both Plinie & Aristotle other where affirme that the Hare and Conie vse superfetation, so that after the conception of one, they will conceiue of another before they be deliuered of the first.

Also wee see it in many birdes: for example, Phe∣sants, which being put together cocke & hen, the hen will not lay anie egge till two moneths after; which proueth that euery egge is two moneths in perfecting; but after she beginneth to lay once, she will be scarse two daies betweene euerie egge laying, which could not be without superfetation. In women (saith Ari∣stotle Hist. Animalium 7. cap. 4.) superfetation happe∣neth not oft, neuerthelesse sometime it doth, and both liue, so that there go some reasonable space betweene the conceptions, after which maner Fablers do report Hercules and Iphiclus to haue beene begotten. There was also (saith he) a queane, which lying with her hus∣band, and her man both on one day, brought forth at one birth, one like her huband, another like her man. These and such like are related both by Aristotle, and Pliny lib. 7. which are rare examples. But if one would contend, he needed not confesse that those twinnes were got by superfetation, although a great Physitian Erasistratus affirmeth all twinnes to be conceiued by superfetation. Hippo and Empedocles thinke they come at one lying together, by reason of the great quantitie of seede; Asclepiades attributing it not to the abun∣dance, but quality and vertue of the seed. To these two Auicen addeth a third cause, that is, the shedding of the seed into the two ventricles of the mother, where are conceiued the two twinnes. But whether it be by the abundance, or qualitie, or diuersitie of places, they must and are conceiued together, as the most & best hold, without anie superfetation. For if superfetation be admitted, then the one is in danger to bane the o∣ther, by his comming sooner or later then his time, if

they come together; although we haue heard of some that haue beene deliuered of one after another some good time, according to the distance of their concep∣tions.

Here were also to be considered, that one side of the matrix is stronger then the other, both by philosophie and physicke: which being so, though two twins shuld concurre in the time of conception, yet they might varie in their birth, that which were sooner readie comming sooner into the world. It is also known that a man-childe commeth faster on to his pefection, so long as he is vnborne, though after birth contrarie, the woman ripeneth faster then the man child: which being true, it must needs follow, that though a boy & a gyrle were conceiued together, yet they might haue seuerall births, the boy being sooner readie both by reason of his sexe, and perhaps also for being concei∣ued in the strōger part of the mother. For those answe∣rable, and as it were pararelled parts in the body, who can doubt, but they are the most precise and exact twinnes that may be; I meane the eyes, the eares, the armes, the legs, fingers, toes, and such like. Both the eyes no question are borne as iust in the same instant or moment as nothing can be iuster, yet the one con∣tinuing, wee often see his fellow blinde, either by a reume or a blow, or some obstruction of spirits, or such like. How oft do we see the palfy possesse the one halfe only of the body both for motion and sence, lea∣uing the other halfe free? the one eare deafe, the o∣ther eare well: the one great toe gowtie, the other not; the one hand cut off the other hold on; the one side of the head troubled with the Hemicrania or Migram, &

not the other? Yet no twins came euer so iust together into the world, as these answerable parts doe one with another, eye with eye, eare with eare, and so forth in the rest. Let any of our cunning men shew how these differences and diuersities may bee deduced cleanly from the starres, & erit mihi maximus Augur, that is, as good a wisard as the proudest of them all. As before we said, that their continuall and common lying was sufficient argumēt to proue that they had no ground of art; so now farther we say, that for lacke of sufficient obseruations they can haue no arte. For what if such a man, borne in such a constellation, had such euents, will it therefore of this one obseruation follow, that euerie one so borne shall haue the like? Nay, they must remember, that vnica hirundo non facit ver. Therefore that their predictions may be sure & firme, they must haue obserued the selfe-same habitude of starres, not once only in one mans birth, but againe and again di∣uerse times, that seeing and obseruing still the same e∣uents in the same constellation, wee may learne that whensoeuer the starres shall be so placed, that then we are to looke for the same euents & accidents. And as in physicke we learne that a wound in the heart is death, not onely because Dio died of such a wound, but also because Theon and Socrates and diuers other died of the like: so in Astrologie we may beleeue that this figure of heauen hath this signification, if first it hath beene certified, and ratified by a multitude of consenting ob∣seruations. Seeing therefore that the same figure of heauen commeth but once in anno magno, that is, in yeares 36000. in so many thousand yeares, wee can make obseruation but of one natiuitie, which also wil

be in great danger to miscary, and to be lost, by reason of so many decayes and ruines of the whole world, or at least of the earth, either all at once or by peece-meale, in so infinite time. This deuise of Annus magnus some vtterly disclaime from, as an impossibility, the motion of the stars being (as they alleage) incommen∣surable, so that they can neuer all come to the same cōformation againe. But the lying of these mates lieth so open, that they neede neither me, nor any man else to confute or refell them. They babble much here of the long continuance of the Egyptians, that the Chal∣deans had so plyed this case, that they had recorded in writing the natiuities of 407000. yeares, though to the contrary we know that it is not yet 6000. yeares com∣plete from the beginning of the world to this day. The originall of the Chaldeans, reckened frō the diui∣sion of tongues, is not yet 4000. yeares past. Hipparchus and Ptolemie vsing the verie ancientest obseruations that they could get, cannot get anie beyond Nabonas∣sarus. These Egyptian antiquities are no lesse pleasant∣ly then acutely confuted by Saint Augustine lib. 18. de Ciuit. cap. 40. Rashly and vainely presume some to say, that it is 100000. yeares since the Egyptians beganne first to obserue starres. But in what records or bookes haue they found this number, that receiued not past two thousand yeares ago their first letters of Dame Isis? Though proofes out of prophane Authours will not bee esteemed of some, yet for the fansie of a few I do not see why I should forsake that course and way, wherein so many notable men haue gone before me, for to vse that of the Poet,

Quod decuit tantos cur mihi turpe putem?

And since such haue done it, ego homūcio id non facerem? And manie graue and ancient Fathers giue vs this les∣son, to take from Philosophers, whatsoeuer good thing we find in them as stray goods, and so to bring it home againe for our owne vse, because all truth is of God, whom we are to worship. So doth S. Hierome teach, and so doth S. Basil in a proper booke of that argu∣ment. S. Augustine also practised it himselfe, and in his booke de doctrina Christiana so teacheth others. The same did others by the example of Moses, who was per∣fect in all manner of Egyptian learning: also by the example of S. Paul, who alleageth verses out of Epime∣nides, Menander and Aratus, in whom also we find that for Philosophers, Quod natura est Dei, manifestum est il∣lis, that which was knowne of God, was manifest to them. In the first of Daniel it is said, that God gaue the three children knowledge in all learning and wis∣dome. Damascen interpreted Aristotle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Au∣gustine hauing begun all Arts, finished some. Aquinas almost vpon all Aristotle: so did also Bonauentura: so haue infinite good Diuines done of late: for the an∣cient fathers neuer condemned the truth wheresoe∣uer they found it: nay, rather if they found anie thing well said of Christians that had erred, they were not affraid to vse it. For they would not reiect all Cyprians workes, because he held an errour in Baptisme. Origen had his faults, and yet the Church alloweth manie of his writings. So Saint Hierome borroweth manie good things of them, whom he condemneth of heresie, nei∣ther doth he reiect the books of Lactantius and others because they were full of errours. So Saint August. in his booke de doctrina Christiana vseth and liketh cer∣taine

rules of the heretique Ticonius. In the word of God we are set to learne of the Emet, the Lilies of the field, and the fowles of the aire, and why then may we not learne of Aristotle? The heauens declare the glory of God, and why not Aristotle? And if he declare it, why may we not learne it of him? Balaam was admo∣nished of his Asse, much more may we of Plato. God hath ordained praise out of the mouthes of babes and sucklings, which babes may well be the Philosophers, as nourished with milke, rather then the sound meate of the word. The Fathers often, as you may see by their homilies, preached without any text: and S. Paul made no choise of a Canonicall Text, when hee preached vpon the Inscriptio ignoto Deo. Moses harkened to Iethro a Priest of Madian, and married his daughter: Let Ie∣thro be Aristotle, and his daughter Philosophie, whence by some reasonable analogie may follow, that Christi∣ans may studie philosophy, and hearken to Philoso∣phers. Hierem. chap. 35. the Iewes are willed to learne of the Rechabites: neither can some time spent in phi∣losophie schooles do any harme, so that when we part from them we bring with vs somewhat to furnish the Church of God as the Israelites did, going out of E∣gypt. Our Sauiour himselfe manie times confirmeth his doctrine out of vulgar speech, as when hee vseth that common saying, Nemo propheta in patria, and when he alleageth against the Iewes iudging of the alterati∣ons of the weather, their owne saying: You say (saith he) if the euening be red, it wil be faire, if the morning red, it will be tempest. Likewise in the 16. of Luke, he vseth a prouerbiall speech: Hee that is faithfull in the lesse, will be faithfull in the more.