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.

An appendix to the 8. Chapter, prouing that their praedicti∣ons cannot be true, as not being comprehensible by reason of these inferiour causes, which being many, much alter the working of the superiour causes, which also is confirmed by abundaunce of testi∣monies of their best A∣strologers.

ALthough it were graunted that these inferior bodies are diuerse∣ly affected, and wrought this way & that way by the heauens, which I thinke neede not be de∣nied, yet notwithstanding I think the Astrologer should be smal∣ly beleeued here for his false pre∣dictions, and that for two causes cheefly. First because there is such varietie, or rather confusion of the pow∣ers of heauen, & heauenly causes, that the knowledge of them is altogether impossible, and incomprehensi∣ble for three causes; namely, first for the multitude of stars; secondly by reason of the proper force of euery starre, signe, and part of heauen; thirdly by reason of certaine altetations which happen to the planets. For the number of the stars, we know they are so innume∣rable & incomprehensible, that no man is able to say what portion of them is, whether the one halfe or the third part, quarter, or such like. Yet Mathematicians in this point haue defined thus far, that if all the con∣cauitie of the eight sphere were filled with starres primae magnitudinis, it would containe 71209600, that

is 70 millions, 209 thousand, and 600 starres. Now since the Astrologers haue noted in their catalogue as knowne onely 1028 stars, they must needs confesse that they proceed by the help of a fewe, and a small part of heauen, making the knowledge of the rest to be idle as it were, and to no purpose, and measuring the knowledge of those, which are knowne onely by the view of the eye. For whereas they attribute the first 4. qualities to the planets by their light, greatnesse, qua∣litie and distance of the fixed starres, they do not so determine, but of them pronounce by their colours, this to be of the nature of Saturne; another of Mars; another of Venus, and so forth. Farther, it is agreed vp∣on among the Astrologers and Mathematicians, that Saturne in bulk containeth the earth 91 times; Iupiter 95 times; Mars once and halfe; the Sun 167 times; Ve∣nus the 37 part; Mercurie the 21 part; the Moone the 39 part. Moreouer they affirme, that the starres of the first greatnes, as they terme them, doe containe the earth 107 times; of the second greatnesse 90 times; of the third 70 times; of the fourth 54 times; of the fift 35 times; of the sixt 18 times, which notwithstanding are the least that can be discerned by the eye. So the whole number of stars distinguished by their bulk and greatnesse is 1008; to which if you ad 5 moe called nebulosos, and 9 called obscuros, you haue the full num∣ber of noted starres 1022. Nowe if in conside∣ring the hugenesse of these bodies, mans witte fai∣leth; if in so great distance all wax dim to him, how shall he bee able to iudge any thing at all of their sub∣stance, qualities and powers? The Sunne and Moone, say they, worke vpon these inferiour matters; but the

other stars haue the same nature & substāce, the other therefore worke and gouerne in the same manner. Be it so then: yet the operations of the Sun and Moone are euident, & nothing belonging to predictions. And whereas they say the other starres are of the same na∣ture, which the Sun and Moone are of, their meaning (I thinke) is, that they are hote, bright, celestiall, di∣uine, and such like. But here the question is not of the nature of the starres, but of their effects. But grant that not only the Sun and Moone, but also all other starres worke, what skilleth their working, if we know not what they worke? But in that they say all worke, be∣cause they are of the same nature, doth most of all dis∣proue predictions, since they cannot tell the force of any one star, much lesse the number of all. Farther, the difference of signes is so manifolde, and infinite, that no man is able to comprehend them. As for the errour which cōmeth by the alteration of their forces, which followeth cheefly the varietie of the motion of the planets, that of all others is the greatest. The reason and necessitie of this errour riseth hence, that this al∣teration reacheth so farre, that the planets by varietie of motion remit, or intend, not only their proper, and essential force, but often quite change it to the cōtra∣rie, becomming of good bad; of fauorable maligne; of fortunate dismall, and contrarie. Hence come those idle names of retrogradation, station, velocitie, longi∣tude, latitude, aspect, combustion, direction, progres∣sion, reuolution, and such like, with a great many more then I haue named. Another chiefe cause of A∣strologicall lies is, that by reason of their infinite vari∣etie, those things can neuer be comprehended, which

do remit, change, and abolish the force and working of the starres, as in their generall predictions concer∣ning Empires, kingdoms, countries, nations, townes, that generall mutabilitie, and inconstancie of this in∣feriour world being alwaies mutable and transitorie. In the natiuities of men, the nature of the seede, the accidents in the womb, the birth houre, nourishment, education & institution, the will, aduise, and such like, which are not to be neglected, but diligently waighed. Of those things that go before the natiuitie, although I haue said somwhat before, yet it will not be amisse to heare what Ficinus saith vpon a book of Plotinus intitu∣led Vtrum stellae aliquid agant, the things to be cōsidered are in number fiue. First the nature of the parēts & the seed, & sowing time, which seed & sowing time depen∣deth more of the nature, imagination, and voluntarie motion of parents, then of any constellation. Secōdly, the time when the seed in the mother waxeth stiffe, & glewish, which alteration in the seede followeth the condition of the seed & parents, rather then the con∣stitution of heauen. Thirdly, the time of quickening, which is not in all alike, but in some sooner, in some later. Fourthly, the time when the child before birth, striueth and strugleth to vntie and free it selfe from the bondes in the mothers wombe, which losing lieth more in the strength of the child, and mother, then in the habit of heauen. Fiftly, the time of birth, which de∣pendeth cheefly of the force and strength of the child, and mother. Againe, the position of heauen was not the same at the conception, quickening, and birth. By which differences, if the temperament and consti∣tution of our bodie be altered, then must needs the

Astrologer hold himselfe not to the bare constitution of heauen in the natiuitie, but fly withall to these o∣ther times, and not pronounce any thing before hee hath conferred all the times together. But as these times, and their causes are vnknowne; so especially we cannot tell what is made of them being all put to∣gether. Whence must needs proceed errour, which the Astrologers notwithstanding either knowe not, or dissemble, supposing the birth hower alone to be suffi∣cient for their predictions.

In the education is to be considered the diuersitie of countries, and custome; for in England, Italie, France, Spaine, & Germany, is not the same maner of education: secondly is to be considered the varietie of feeding. Neither do all of the same countrie vse the same diet and feeding, but rich folkes one way, and poore folkes another, and in deed euery one as they can. Now if hee bee deceiued both in things before births, & in births, & in the education after, how can he euer iudge aright of the temperament, which be∣longeth rather to the phisitian, then to the Astrolo∣ger. For the phisitian by probable signes iudgeth the temperament not only of the whole bodie, but of eue∣ry part, as if he see one given to anger, rage, brawling, he by and by iudgeth him to be cholerick; if dull, hea∣uie, drowsie, flegmaticke, whereas the Astrologer iudgeth of choller by the constitution of Mars; of melancholie by Saturne; of blood by Iupiter, and so in the rest. Yet this mad stuffe they seeke to fortifie out of one or two misconstrued places of Hippocrates, Galen, & Aristotle, so ridiculous & far from the purpose, that they bewray their owne pouertie too much: but they

that lacke better fewell, must burne such as they can get, if it be but sheeps trundles and cowdung.

Next education commeth institution, whose force is not only confessed of all wise men, but proued by experience. By institution and gouernment a man of∣ten imbraceth not that which the Astrologers picke out of heauen, but that which their parents, friends, Tutors & Guardians shall thinke fittest, or that which themselues loue. It often falleth out, that a man borne to learning and philosophie, by institution is made a souldier; and he that was a souldier naturally, is aduan∣ced to be a king. Many that are naturally naught by in∣stitution are reclaimed. Zopyrus reading the destinie of Socrates, and vttering manie things contrarie to his vertues, was hissed at for his labour of the by-standers: but Socrates answered for him, that naturallie he was such a one, if good bringing vp had not got the vpper hand of nature. So long as Nero hearkened to Seneca, he was well accepted and taken of all.

Next to our bringing vp come our actions, desires, and businesse, in which is chiefly to be considered the custome of countries, which we know to be guided, not by any naturall necessitie or power of starres; but by lawes customs, examples, discipline, by the qualitie and oportunitie of the place, or by a mans owne con∣sultation & opinion. Where there is no punishment, there euen the better sort will offend: but where there is sharpe and due correction, euen the naturally bad will refraine from offence. By imitation of the good many daily become good; and ill by imitation of the ill, what starre soeuer they be borne vnder. So for oc∣casion and opportunite, no starre maketh fishers and

hunters, where there is no occasion of fishing & hun∣ting. Againe, what starre soeuer men be borne vnder, they will fall to fishing and hunting, if occasion serue, and need force them.

Now thus much hauing beene said generally of those things, which not onely trouble, but quite ouer∣throw the iudgement of Astrologers, it will not be a∣misse to shew what not onely ancient Ptolemy, but al∣so those later men of the same profession, VVolphius, Pontanus, Ficinus and Cardan himselfe haue thought in this point. Not far from the beginning of the first booke of the Quadripartite, Ptolemies words are these; Concerning natiuities, and seuerall temperaments, manie other things concurre, which alter the case in mixtures. First, the diuersitie of seede hath great force to bring foorth of his owne kinde; so great, that in the same aire, and horizon, euerie sort of seed holdeth to his own kind; mans to men; horses to horses. Notwith∣standing I remember that Ludouicus Viues in his first booke de anima reporteth it to bee very ordinary with the women in Naples, & in Belgica Batauia, hauing con∣ceiued of their husbands, to bring forth verie mon∣strous beasts, which he imputeth partly to their diet, and feed, as being much vpon Cabbage, and such like; and partly to some imperfection and vncleannesse of the mother. For by the like imperfection wee see the earth alter, and corrupt the seed cast into it, bringing suldars and smuttie geare in steed of good wheat. But of this I haue said before cap. 7. Againe the diuersitie of countries causeth no small difference in natiuities, though the seed be of the same kind, as of diuerse men: and though the state of heauen be the same, yet by

diuersitie of countries, here is great difference both in mindes and bodies. Farther, though these things were not, yet education and custome would cause great dif∣ference. A little after his words be as follow; We may not thinke that all things happen to men from heauen, as it were by an immutable and diuine decree, or by a law that forced particulars, & could not be resisted, for the course of heauē is for euerimmutable, but these inferiour things are natural, & mutable. As for men, to them happen many things by reason of a generall con∣stitution, not for any proper qualitie of the particular nature; as when by reason of great chaunges, or alte∣rations in the ayre, which can hardly be auoyded, as it falleth out in great drouthes, plagues, deluges, where we still see the inferiour and particular causes giue place to the superiour, and more generall. By these places of Ptolemy we may perceiue, that though a man by his particular natiuitie, is to liue so long, or to die thus, yet if there come a pestilent constitution, it may sweepe him away with others, before the time by his natiuitie. Why? because that pestilent con∣stitution hath a more generall, and mightie cause, which must needs ouersway the particular cause of the natiuitie. So if there be an hundred in a ship, who by their seuerall natiuities, should all die at seueral times, and seuerall deaths: yet they are often all cast away at once, by reason of the generall and stronger cause which raised the tempest, and preuaileth against all the particular causes of their seuerall natiuities. The like may be said of other causes. But to return to Ptole∣mie againe, in the third book of the Quadrip. his words be these: The vniuersall causes are of more force and

efficacie, then particular causes. Which words of Pto∣lemie manie learned Mathematiques, Philosophers, & Astrologers do so interprete, as if particular predicti∣ons were nothing worth. Amōg the rest Pontane hath these words: They which descēd to particular predicti∣ons, are derided of Ptolemie himself, because it cannot be, but that their coniectures and obseruations must needs faile in this behalf. Of the vse of Astrology VVol∣phius saith: By the circumstances of regions, countries, lawes, education, parents, times, place, that which was decreed by the starres, is often changed, and alte∣red. There is such an intricate varietie of humane acti∣ons, trades and cases, that it is impossible to pierce and enter into the particulars. Againe, the same authour: Neither in the meane time can we denie, but there are very plausible arguments brought against the art, for example, the swiftnesse of heauen, the vncertaintie of the conception, and birth hower, the dissimilitude of maners, and fortune, of twinnes, which follow the one; the other in no more distance perhaps then we may erre frō the point of the natiuitie, either by neg∣ligence or difficulty of obseruation. To these ad ship∣wrack, fires, sacks of cities, plagus, destructiōs of whole armies; for it is not like that so many thousand had the same Horoscopus, or that their constellations agreed vp∣on the same hower: farther we may consider the nati∣uities of a number borne at the same time, either in the same place, or diuers, of which some proued Kings, some beggers, some learned, some rude, and idiots, some men, some women, some tall, some dwarfes, with innumerable such differences. To the same purpose Ficinus vpon Plotinus: To conclude, saith he, howsoe∣uer

the matter goeth, it is very hard to iudge of things to come: for if we know not what new thing is made by the mixture of naturall things, much lesse do wee know what new thing riseth by the proiect of the star-beames.

Certainely, when the Astrologers confesse, that by the coniunction of two beams, another thing is made then by one beame alone, they must needes farther confesse, that by the medly of the beames of all the Planets, is bred a far other matter, then when two only ioine. Which hapneth also much more, when not on∣ly all the Planets, but the whole infinitie of starres concurre. But when mo causes concurre to an action, the harder is the iudgement, because neither are all the causes comprehēded, neither if they were all com∣prehended, doth it by and by appeare, what new thing proceedeth of the multitude, especially since we must take heed in iudging not only celestial, but also elemē∣tal causes, with the concurrence of things contingent, which also both Ptolemie meaneth, and chargeth. Car∣dan booke 1. chap. 3. vpon the Quadripartite, doth plainely confesse predictions to be lewd and false, and full of vncertaintie, because many stars are vnknowne. Farther, the motion or course of them that are known, is either vnknown, or vncertaine. And in the natiuitie of Cl. Lauallus, Often (saith hee) haue I said, that all which is said must be vnderstood, if the generall con∣stitutions resist not, as warres, shipwracks, plagues, fa∣mine, sedition, lawes. But Ptolemie is the best interpre∣ter of himselfe. It cannot be (saith he) that by art o••e may pronounce particular euents, neither doth sense apprehend a particular, but a certain generall forme

of sensible things. Wherfore in handling these things we must follow only cōiecture, for by inspiration only do men foretel particulars. Hence it may seeme likely, that Ptolemie writ the Quadripartite, not purposely to teach the arte, but to shew that there is indeede no A∣strology, & if ther be any, that it is such, as is described by him, hauing no certaintie, but made to the shame & derision of Astrologers and their arte. In a word the Arabians and Iewes that haue writ of Astrologie, doe all agree, as witnesseth Aben Ezra cap. 1. de natiuitat. That, whatsoeuer heauen hath decreed, need not come to passe, either because the matter is not fit to receiue the influēce, or because humane affaires depend much vpon our will, or because particular destinies, are o∣uercome of the generall. Or lastly, because diuine pro∣uidence being aboue destinie, doth otherwise ordaine, a••d dispose of things, then the ordinarie course of hea∣uen affordeth. Thus you see that Aben Ezra hath spo∣ken to the Bill, though small to the liking of diuers of the profession. For which some of them, no doubt will be ready to spurre him that question of the Poet,

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VVhy hast thou let such speeches fall, As cannot chuse but spoile vs all.

But since Ptolemy, Ficinus, VVolphius, Pontanus, Car∣dan, and the rest of those Foelices animae, heroicall spi∣rits, combine with him, he will easily answere such a question. But what do we looke for? When these great fensers haue played their prices, can we not be con∣tent, except we see what Sauga and Cimaleo will say, and the base crew of them that can do nothing▪ but set

a figure, and turne an Ephemerides? You haue confiten∣tem reum, you may proceed to iudgment at your plea∣sure. Now that they haue condemned themselues, doe you looke that they should execute themselues too? That were too much, & perhaps it is not in their con∣stellations. To shew farther the infirmities, or rather impossibilities of their art, we might here stand vpon a very great and necessarie point, which as yet them∣selues can by no meanes agree vpon, and which of all others should be cheefly agreed vpon, that is the di∣uision of their twelue houses. In which it is wonder to see how infinitely they vary; some vsing the vertical circle; some the circle of position; others the partes of the equator, and that very diuersely; some also fol∣lowing this man; some that; some Ptolemy; some Aben Ezra; some Aben Moab; some Regiomontanus; some Campaine, and so forth. If any shall say that this variety is nothing, so that we follow some one, he is much de∣ceiued, and sheweth his ignorance. For Ioannes de Roias in his third booke in Planisphaerio, confesseth the contrarie, in these words. But saith he in such varietie of opinions, whome we may boldly follow, I cannot tel, only thus much I can say, that it is a matter of mo∣ment, which way we follow this or that. These things being thus, may we not well conclude, with Cornelius Agrippa, that this art, is nothing but deceitfull conie∣ctures of superstitious people, which by long experi∣ence haue made an arte of incertainties; whereby to get a few beggerly pence, they might deceiue others, as they are deceiued themselues.