Vnheard-of curiosities concerning the talismanical sculpture of the Persians; the horoscope of the patriarkes; and the reading of the stars. Written in French, by James Gaffarel. And Englished by Edmund Chilmead, Mr. of Arts, and chaplaine of Christ-Church Oxon.

PART. III. Of the Horoscope of the Patri∣arches: or the Astrology of the Ancient Hebrewes.

CHAP. VII.

That Idolatry is falsely said to have sprung from the Astrology of the Ancients.

THE CONTENTS.

THe Arguments against Astrology ill groun∣ded: and how, by the waies of Nature, it is possible to give judgement of the Good, or E∣vill Fortune of a Child.

2. The Resolution of Tho. Aquinas, in the behalfe of Astrology.

3. Gulielmus Parisiensis, and Paracelsus refuted. Astrology by whom found out. The Error of Pliny in this Particular.

4. Astrology both Good, and Evill; and how. Moses a skilfull Astrologer.

5. Idolatry whence sprung forth, according to Marsilius Ficinus, and Bechay, a Jew. Hannibal, & Hasdrubal, Compounded names; and why.

6. The Opinion of R. Moses, and the Au∣thor of the Booke of the Wisdome of Salo∣mon, concerning the Beginning of Idolatry. The Conclusion of all before delivered.

7. Fires used to be made, by the Ancients, to the Sunne, and the Moone: and for what Reason.

8. Reasons given, for the proofe of the In∣nocency of the Ancients, in these Curiosi∣ties.

I Do not doubt, but that, now I here undertake to prove, that the Patriarchs, and First Fa∣thers were Astrologers, and Casters of Nativities, I shall be accounted a Ridiculous fellow; and that the Common Cry will be, that my Opini∣ons are Wild, and Extravagant, and with∣out Common sense. But be it so; I have already endured so many Calumnies, for en∣deavouring but to reforme the Ignorant, as that I may very well say with the Poet;

Hoc quoque Naso feres, quoniam majora tulisti:

Jam tibi sentiri Sarcina nulla potest.

All things are sweet un∣to me, so that the Truth be but knowne: and certainely my Enemies must of Necessity leave persecuting me, unlesse they are more senselesse then Beasts. I publish then Free∣ly, and Boldly, This Curious piece of Do∣ctrine, which the Ignorance of the Hebrew tongue kept a long time hid from the Christi∣ans. But seeing that my Custome alwayes is, first of all to cleare the Subject which I han∣dle, from all suspicion; it concernes me, that, before I discover the Secrets of this Astrolo∣gy of the Ancients, I make it appeare, that Men have, without just Reason, or Ground, questioned the Purity of this Science; which, teaching how to erect Nativities, under the diverse Aspects of the Stars, makes us Able to Foretell, and that by a way of Natures owne teaching, the Good, or Evill Fortune that shall befall men.

1. Those then that oppugne the Innocen∣cy of Astrology, make use ordinarily of these two Reasons: first, that it is Vaine, and of no Truth; and secondly, that it is con∣demned by the Maximes of our Religion; which requireth nothing at our hands, but

this Burden of the Cloister; Obedience, and Humility. And if we but consult the Ca∣nons, where this Decree is to be seen, writ∣ten in red letters; you will finde, say they, that it is not without Cause, that This Art is cried down; seeing it imposeth a Necessity upon our Actions: and that the Principle on which it is grounded, hath been of so dan∣gerous Consequence, as that it hath planted Idolatry in the Mindes of Men. Now if these Arguments had not been already answe∣red by so many Authors, it would concerne me to examine them in this place: but Cardi∣nall de Aliaco, Lucius Bellantius, Melanch∣thon, Pirovanus, Goclenius, and Ranzovius, have so judiciously done it, to the satifaction of the most Criticall Palate, as that he must be no Man, that shall not acknowledge their Reasons to be most Just, and Sound. For, if the Church, say They, cannot endure the very name of Astrology; it is not meant of that Kind of Astrology, which, by the Rising and Setting of the Stars, and by their severall Conjunctions, is able to foretell Rain, Thun∣der, Stormes, and Tempestuous weather, and, by Consequence, the Plenty, or Scar∣city of Fruits: as also, by the Nature of these Celestiall Figures, to judge of the Naturall Disposition of a new born Child: as, that it will be of a Temperate Humour, if it be

borne under a Temperate Signe; and for the same reason, will be also Meek, Affable, and Courteous: or else on the contrary, if it be borne under a Malignant Constellation, by reason of Its being either too Cold, or too Hot, and Parching; the Child will also a∣bound with the Like Humour, and so a man may proceed on in his judgement of him, and pronounce of him Probably, and without captivating the Will at all, that he will be Quarrelsom, and Ill-natured; and these Quar∣rels being alwayes accompanied with some ill Accident, or other, one may conclude, that he will be Vnhappy, and Vnfortunate: and many the like things may be foretold, which I shall here omit; because they are so common, that even Children know them. This then is not the Astrology, against which the Church hath given Sentence; but that O∣ther Sort, which hath been Justly condemned; which attributing more Power to the Hea∣vens, then it ought to do, imposeth a Ne∣cessitie upon the Freest Part of our Soule.

These Authors have likewise given the same Answere to the First Argument, con∣cerning the Incertainty of this Art, which we have before brought to prove the Truth of the Power of Figures. We may therefore account all those to be very Obstinate, and Self-conceited men, who, to asperse Astro∣logy,

do reckon up all those Astrologers of note, that have been found Liers: whereas they should also as well have produced the names of all those that have hit right, and whose Predictions have even astonished all those, that have seene the Event to follow. So, the great Picus Mirandula, who, for writing against Astrologers more, and more reproachfully, then ever man did, was cal∣led Flagellum Astrologorum, met at last with one Lucius Bellantius of Syena, who was not at all deceived in his judgement that he gave upon his Nativity: for he foretold him, that he should die in the Thirty fourth year of his Age; which accordingly came to passe. And did not Junctin, an Italian, of the City of Florence, foretell, that Himselfe should die of some Violent Death, and upon the very same day was knocked on the head, by his Books in his own Study falling upon him? But that we may not weary our selves, in turning over bookes, in searching for Exam∣ples of this Kind, even our owne Country of France will be able to affoard us enough, and he must have been a blind man, that hath not observed them.

2. Certainly the Consideration of these Truths prevailed so much upon the Minds of the most Learned men, that lived in the days of our Fathers, that without any making Doubt,

or Scruple at all, they put Pen to Paper; imploying their most precious hours of Stu∣dy, in Confirmation of what their Prede∣dessours had herein delivered: addicting themselves so much the more freely to this kind of Study, for that they saw it was as∣serted also, even by the most pious Doctors of the Church. Damascene, saith, Alios atque alios Planetas, diversas complexiones, habi∣tus, & dispositiones in nobis constituere. Tho. Aquinas hath also embraced the same Beliefe, citing the fore-named Author, and confir∣ming this Doctrine by the comparison of a Physitian, who is able to judge, by the Com∣plexion, and Temperament of the Body, as by the Immediate Causes, of the Subtilty of the Vnderstanding: In like manner, saith he, may an Astrologer judge of it, by the Di∣verse Motions of the Stars, as by Causes also, though more remote. He addes further, that it is True which Ptolomy affirms of the Planet Mercury; that if, at the Nativity of a Child, it bee found in one of the Houses of Saturne, hee will have an Acute, clear Wit. And at last, this Learned Doctor concludes, that Astrologers are very seldom out, in their Iudgement, as farre as concernes the Man∣ners of Men: for, we are, saith Hee, to be∣leeve our Sense, and Experience.

3. I shall here passe by all that the rest

of the Fathers have written, touching this Particular; all which is diligently collected, by Rodolphus Goclcnius, a Physician of Mas∣bourg: neither doe I purpose to make an Apology for this Science; for, I shall rest satisfied in the Churches Determination: Only I will here set downe, what the O∣pinion of the Rabbins is, in this point in hand.

And first, that I may cleare these Se∣crets from all manner of Suspition, it will concern me, in few words to shew, that there can be nothing more False, then what is usually given our, to the Disparagement of this our Astrology; namely, That the Beginning of It, hath given Rise to Idolatry. Gulielmus Parisiensis, in his First Part de U∣niverso, denying the Power of the Stars in Figures, which we have before treated of, endeavoureth to confirme This Opinion; which was first broached by some Christi∣ans in the Primitive Church. Theophrastus Paracelsus hath also since judged it True, in his Book De Morb. Invisib. in the Chap∣ter which treats of the Disease, which is cal∣led by the name of S. Valentine, or, the Falling-sicknesse; where he saith: Quidam ex populo observarunt, quòd & Planetarum Conjunctiones & Oppositiones, & alij cursus Coelestes, tales morbos irritarent, & augerent;

unde etiam sectae natae sunt, ut quidam credi∣derint, Stellas esse Deos. But this Opinion hath no Solidity in it at all; and that for Three Reasons. The First is, because the Patriarks, according to the Testimony of the most Authentique Authors, were the Inventors of this Science. The Second is, because that their Children practised it, and were Blamelessc. And the Third is, be∣cause it is a very hard Matter, Truly to de∣termine, whence Idolatry tooke it's begin∣ning.

As for the First, Josephus affirmes, that Adam and Seth, were the First that practised this Science; whether it were in them, Infu∣sed, or Acquired: and that Abraham, when he fled into Egppt, taught it the Egyptians. This Truth hath so much the more Force in it, in that it proceeds from a man whose Au∣thority is Unquestionable. So that we may perceave, that Plinie is much mistaken, when he affirmes, that none but Atlas was the Au∣thor of it: for, besides that we are very cer∣taine, that Astrology was in Vse, long before Atlas; he contradicts what himselfe had said in the Book immediately going before; where he would have Belus to have been the First that invented Astrology: although afterwards again he assures us, the Phoenicians were the men. But suppose we should grant him, that

the Phoenicians, or else, as others will have it, the Assyrians, were the Inventers of it: yet still will it be true, that the Patriarks were the Men; forasmuch as, Abraham was an Assyrian; and his Predecessours were Phoeni∣cians; a Colony of Assyrians having gone into Phoenicia, as we have elsewhere proved. I shall not here speak of the Two pillars which are reported to have been erected before the Floud; upon one of which, all the Rules of Astrology were ingraved, by Seth; and which was preserved downe to the very time that Josephus lived in, who affirmes himselfe to have been an Eye-witnesse of it. Now it could never enter into any mans breast to imagine, that these First Patriarks, observing the Motions of the Heavens, did worship the Stars: it were a great Crime to entertain any such Thought. Idolatry therefore took not its Beginning from Astrology.

4. The second Reason is grounded upon All Story, both Sacred, and Profane: where any one may see, that there are very few Ages passed, wherein there was not some Great Personage that was Famous for his Knowledge in Astrology, without being con∣demned for it by any. It is true indeed, that the Primitive Christians condemned Aquila; who is no other, then the Famous Interpre∣ter of the Bible, knowne by the name of On∣kelos:

but it was not, till they found, that this Overcurious Spirit rested not in the simpli∣city of Astrology, but betook himselfe to the superstitious Observation of the Stars, attri∣buting to them the Power of over-ruling; as well our Mind, as our Body; and that Ine∣vitably too, without leaving us any Power to Decline their Influences, which he is said to have called by the name of Fatall. In a word, no man will ever be able to find, what ever Picus Mirandula, (who is seconded by Delrio, and many others,) sayes to the con∣trary, that among so many Astrologers, that are spoken of in History, any One hath been reproved; if so be that he only observed the bare Rules of Astrology, as we have described it; and followed the Tract, which Nature hath laid down; leaving us the Proper Free∣dom of our Will, as our Religion teacheth us. And in this sense, Astrology is Good, and Allowable; but very Pernicious, if it proceed otherwise. Besides, This Reason ought to satisfie us in this Particular, that Mo∣ses himselfe, who was a Man as Holy, as Po∣liticke, was skillfull in the Puritie of This Science, as well as in all the rest, that Egypt, and Chaldea had brought forth; as is proved by Philo Judaeus; whose words we have else∣where quoted. Theophylact saith, that for to be able to convince the Superstitious E∣gyptians,

it was Necessary that he should un∣derstand, not only the True Religion, but also the Grounds of the False. Dedi cor¦meum, saith the Wise man, ut scirem pruden∣tiam atque doctrinam, erroresque ac stultitiam. Vpon which Text, R. Selomo sayes, that by the two First Words, Prudentia, & Doctri∣na, we are to understand Sciences Divine, under which he comprehends Astrology: and by the two Last, Errores ac Stultitia, those that are Vnlawfull, in which number hee reckons the Magicke of the Egyptians; to which some will also intitle Moses. And he that desireth to be informed more particular∣ly, how able a man in Astrology he was, needs but to have recourse to Abarbanel, or Moses Egyptius, lately translated, and corrected by Buxtorfe. He may also see a Book intituled, L' Homme d' Estat Chrestien, written in Spa∣nish, by Jean Marquez, and translated into French by le Sr. de Virion, Counsellour to the Duke of Savoy. Now the most excellent among all those Sciences, that the Egyptians, and Chaldeans were skilled in, was, without all Controversie, This of Astrology: who will not then conclude, that Moses was lear∣ned in it? But perhaps it will be answered, that Idolatry was not as yet sprung up; and that it was afterwards introduced by the E∣gyptians, by their being too much addicted to

the Contemplation of the Stars; and that thus it will still appear to have taken its Ori∣ginall from Astrology. I answere first, that it is False then, that the Beginning of the one, was the Beginning of the Other. Be∣sides, it is certain, that before Moses his time, Idolatry had spread it self through the whole East, and they offered Sacrifices to the Sun, and to the Moon, and to the rest of the Stars; which this Divine Lawgiver, applying him∣self to the usuall manner of speaking, there cals, The Host of Heaven; the Worship whereof he interdicts the Israêlites. But sup∣pose that this Abominable Practise had been derived from the Observation of the Celesti∣all Signes, either before, or after Abraham, and Moses; which neverthelesse is was not: Or else, that the Contemplation of the Stars was the Cause, not of Idolatry in Generall, but of One certain Kind only; which, per∣haps is the meaning of Paracelsus: What can be hence concluded? Heresie hath sprung from the Scriptures, Mis-understood; must we therefore condemn all, that the Prophets, and Apostles have written?

5. We will now shew, by way of a Third Reason, that it is Vncertaine, whence Idola∣try tooke its Beginning; whether from A∣strology, or otherwise. Marsilius Ficinus re∣ports, out of Mercurius Trismegistus, that the

Aegyptian Priests, being unable by Reasons to perswade the People, that there were any Gods, or Spirits, which were above Men, were constrained to call downe Demons, or Spirits, into Statues; and to bring These forth to the People, to be an Object of their Ado∣ration. These are his words. Addit, Sapi∣entes quondam Aegyptios, qui et Sacerdotes e∣rant, cum non possent rationibus persuadere populo, esse Deos, id est, Spiritus aliquos su∣per homines; excogitasse Magicum hoc illicitum, quo Daemones allicientes in Statuas, esse Numi∣na declararent: And from hence came Ido∣latry. Bechal, a Learned Rabbine, who li∣ved about the yeare of our Lord, 1291. ap∣proves not of this Opinion. For in his Tract of Strange Gods, which is put at the end of his Comment upon the first Chapter of Genesis, he assures us, that Idolatry sprung meerely from the Presumption of Cham's Posterity: which is not much different from that we read in Story. For, Ninus erected Altars to his Father; and Belus caused himselfe to be called a God. And thus, other Proud Princes, following their Example, endeavoured to worke this Perswasion in the minds of the more Simple, that Themselves were Gods, though they appeared in the Form of Men. Thus Nero despoiled the Altars, intending to have no other Deity acknowledged by the

people, save His Own. Augustus called him∣selfe the Sonne of Apollo; as Domitian did, of Pallas; by this meanes denying his own Mo∣ther that bare him. Alexander believed him∣selfe to have been the son of Jupiter Ammon. In a word, Historians are full of these kind of Fooleries; which passing for Truths, among the simple Vulgar, it at length became a Max∣ime with them, that whosoever had lived well in this world; and had, by some generous A∣ction, deserved the title of a Heroe; after he was Dead, he presently became a God, and so had Statues Erected to him by the People, (in memory of his high Exploits;) which they afterwards worshipped with such Veneration, as is due to God alone. And peradventure the Princes of the East, especially those of Ba∣bylon, for the more firme Imprinting of this Error into the minds of their Subjects, added the Name of some Deity, to their Owne; as, for Example, that of Baal, to Hanni: which being joyned together, make Hanni-bal, by leaving out one Letter, for the more smooth Pronunciation; and so in Hasdru-bal, and ma∣ny others. This Conjecture may give some light, to that Passage of Heurnius, in his Phi∣losoph. Barbar. where speaking of the Philo∣sophy of this People, hee saith: Ille apud Principes Babylonicos mos vigebat, ut aut Dei alicujus nomen sibi assumerent; aut plurium

Divorum, Heroumque, et fortitudine Excel∣lentium virorum nomina aliquot combinata.

6. This Opinion, though it seeme to carry very much Probability with it, yet doth it no way satisfy R. Moses: who is of this Perswa∣sion, that Idolatry took it's Beginning, from the too much honouring of Those Statues, that were permitted in the Ancient Law; as we have formerly said, of those of Laban, and of the Golden Calves of Jeroboam. The Au∣thor of the Book of Wisdome is of another O∣pinion; affirming, that the Worshipping of I dols tooke beginning from hence; that a Fa∣ther being very much grieved for the death of his sonne, caused his Image to be made; to the end, that by seeing his Resemblance, his griefe might be somewhat asswaged. But he honouring this Image too passionately, hee began at length to worship it as a God: so great is the power of Love. Acerbo enim lu∣ctu, saith this Excellent Author, dolens pater, cirò sihi rapti silij fecit imaginem: Et illum, qui tunc quasi homo mortuus fuerat, nunc tan∣quam Deum colere coepit, et constituit inter ser∣vos suos sacra & sacrificia. You may see the rest in the Booke it selfe; which the Liberu∣nisme of these times hath expunged out of the Canon. The Observation which Mr. Selder hath made upon the Hebrew word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aghtsabim, seemes to confirme this Later O∣pinion;

for, this word, saith He, signifieth both Idola, and Dolores: Quòd quotannis, sta∣tuis, et monumentis mortuorum dolore afficeren∣tur. Notwithstanding he is in an Errour afterwards, in the prosecution of this Truth; when he saies, that Terah, Abraham's Father, was the First that ever worshipped Idols. But this is, to adventure to say more, then the History of Moses gives warrant for; and to be so Uncharitable, (that I say not Insolent, and Rash,) as to accuse the Ancients without Witness. For, as for the Testimony of Cedrē, who saies, that Abraham threw his Fathers Idols into the Fire; and that his brother Aram, endeavouring to preserve them, was burnt; I find no such thing in any of the Hebrew Historians: so that one may say of this Opi∣nion, as S. Gregory did of another, as gross as this: Eadem facilitate contemnitur, qua pro∣batur. In a word, we must even be con∣tent to satisfie our selves, with Justin Mar∣tyr, S. Cyprian, S. Hilary, R. Moses, Lactan∣tius, and the Abbot Serenus in Cassian; and Conclude, that as the Black Art is certain∣ly known to be, though it's Beginning is not; no more is that of Idolatry. And indeed these same Authors now mentioned, that we may look after no other Witnesses, are of Opinion, that this Abomination was on foot before the Floud: and many others

thinke, that it was not till after, while the Wonderfull Works of God were yet fresh in the Memories of Men. And this, in the Opinion of Alexander Halensis, was the rea∣son of Idolatry: Propter recentem memoriam ejus, qui fecit Coelum & terram, quam ex di∣sciplina Patrum habuerunt. And when all is done, an Argument to prove the Uncertain∣ty of the Spring, whence Idolatry is deri∣ved, might very well be raised from the Un∣certainty, and Diversity of the Opinions here delivered, concerning this Particular; were not That, out of the Book of Wise∣dome, to be received as the truest, by reason of the Sanctity of the Book. However we doe not yet see any thing to the Contrary, but that Astrology is Innocent, and cleare from the Crime, that it is charged with. We will now by the way set downe, (that we may leave no doubt behind us,) that which no Author, either of the Greeks, or Latines, hath yet discovered; and which Reason must needs allow, as most true.

7. Bechai then saith, that the Ancient Chaldeans are very falsly accused, to have been such wicked men, as people would make them; and to have worshipped the Starres. For, saith he, if the First Nazarenes (he meanes the Christians) were so good men, as they have been reported to have been,

in the first Ages of their Belief: why may we not aswell believe the same of the First Men, who were created with a thousand times more Simplicity, then ever hath been found in any of their Posterity since? And who can believe, that they should so give them∣selves over to those Vile Abominations, wherewith they now stand charged? This Argument is not much different, from that of Alexander Halensis. Neverthelesse Bo∣dine is quite of another Opinion, and scoffes at those Authors, who will have the First A∣ges to have beene such Golden, and Silver ones. But, if he had weighed the businesse rightly, he would have found; that those Vices, which the Ancients are accused of, are so small, in comparison of those, that the Corruption of the Times hath since brought forth; that they deserved rather to have passed for Merry Pranks only, and to have been ranked among Veniall sins. But to return to Bechai. That which he observes of these First Men; and, which, I say, hath been observed by no man else, is; that those Fires which they made, in honour of the Sun, and Moon, were Lawfull, and Kindled to a good End. For, saith He, they testifi∣ed the same thing to God, which God testi∣fied to them by the Sun, and by the Moon, which is nothing else but a Great Light.

They kindled these Fires then, by way of returning Him thanks, for His; and, look∣ing up to the Stars, they prayed to the An∣gels, which God had there placed, for to move them about, to the End they might be Favourable unto them. But, as the best things come at length to be corrupted; Cham, or his Posterity, looking no higher, then to this Fire, began to worship it; and so, ter∣minating their Adoration in the Sun, and Moon, they paid them those Honours, which the First Chaldeans meant to None, but to the Author of these Stars alone.

8. This Opinion of the Learned Jew may be proved, by two, or three Conclu∣sions. The First is, that the Wise men of the Former Ages had knowledge of the Invisible God, by the Things that are Vi∣sible. Now of the things that are Visible, there is none that more powerfully proves, that there is a God, then the wonderfull Ef∣fects of the Sun, and Moon, and the rest of the Stars. They had knowledge of God therefore, by the Stars. And whereas the Apostle saith, that though they knew him, yet they glorified him not afterwards; he speaks of those Philosophers, which had knowledge of him only by this Naturall way: But the First Chaldeans, besides this way of Knowledge, had knowledge of

him also by Revelation. It is Probable then, that this Later way, joyned with the Former, brought them to a just acknowledg∣ment of Him; which they expressed by these Fires, which they kindled in Honour of Him. Another Conclusion is, that these Chaldeans had not as yet dealt with Spirits: and although that, after the Floud, a great part of this People, whom the Pride of Cham had corrupted, had addicted themselves unto them; yet notwithstanding the greatest part still kept themselves to the Lawes of their Fathers; and would not acknowledge any other Demons, save those Spirits, which they conceived to have their Residence in the Stars. But I should perhaps be thought to talk Idly, with this Rabbin, had I no other Proofes of this, but what I have out of his Schoole. But these Truths are acknow∣ledged also by Jamblicus, who is of the same Perswasion. Chaldaeos verò, (saith Ficinus, speaking of this Philosopher,) Daemonibus non occupates, Aegyptijs antepoint. See also what Porphyrie saies, speaking of the Oracle of Apollo, which was enforced to say, that

Chaldaeis, quae vera esset sapientia tantùm, Hebraeisque ipsis concessum agnoscere; purâ Aeternum qui mente colunt Regem{que}, Deum{que}.

The Fires then, which they kindled before the Sun, and Moon, were not consecrated to

Demons. And, as for those Spirits, which they prayed to in these Starres, the Pra∣ctise of it is so lawfull, as that We our selves, in our Litanies, doe also invocate them. And, but that These Words would be an occasion of Scandall to the Ignorant, I could very well say: O Angell of the Sun, and thou O Angell of the Moone, pray for me. And here I could give thee, Rea∣der, some very Choise Observations, con∣cerning the Ancient Orientall men, and their Adoration of Spirits, and Ghosts: but I consider, that I have many Enemies; I shall therefore hast to another Subject, which is as little Known to the world, though lesse subject to Suspition.

CHAP. IX.

Whether, or no, the Ancient Hebrews made use of any Mathematicall Instrument in their Astrology: and what the Figure of their Instruments was.

THE CONTENTS.

• 1. VVHat Instruments the Ancient Astrologers used. The Fable of Atlas discovered.
• 2. The Hebrew's Sphere described.
• 3. Certaine Doubts proposed, concerning the Fabrick of it. The strange Conceit of R. Moses, concerning the number of the Hea∣vens.
• 4. A Conjecture, upon the Antiquity of this Sphere.
• 5. Of the Diall of Ahaz, and it's Descrip∣tion, not yet seen.
• 6. Conjectures, on the Figure of our Sun∣dials.

THose, who have had more then ordinary skill in the Science of Astrology, and who have sometimes also taken the paines to erect Fi∣gures, and cast Nativities, have assured us; that it is a very hard mat∣ter to practise these Curious Arts, without the helpe of some Instrument. Which hath moved some of the Rabbines to conclude, that seeing their Fore-fathers were skilfull in this Science, they must needs have made use of One, or More of these Mathematicall Instruments; that so they might be able the more easily to attaine to the end of those Operations, which the Learned reckon to be of Astrologicall Cognisance. Now that the Ancients had of these Instruments, and in their practise made use of them, may be made appeare out of Historians; some of which have made mention of the Chaldean Astrologers: as namely, Q. Curtius, who, giving an account of all those that went forth of Babylon, for to receive Alexander the Great, saith: Magi deinde, suo more carmen canentes; post Chaldaei, Babyloniorum, non vates modò, sed etiam Artifices. Where, by the word, Artifices, he meanes these Astro∣logers, who made Instruments, for the Pra∣ctise of their Art. And this is the Glosse of

Heurnius: Idest, ij Astrologi, qui Astrorum cursus observabant, varia instrumenta in eum vsum fabricantes. Hence we may discover, what the ground was of that Fable of Atlas, King of the Mauritanians, or Phoenicians; who fled before the Army of Josuah. For, the Heavens, which the Greeks (whom we may truly say, to have been the Corrupters of all Antiquity,) say, that This Man, who was both a King, and an Astrologer, bare up with his shoulders, was only a Globe, or Sphere, not much unlike ours; which he made use of, in searching after the motions of the Heavens. Ac tum, saies the same Heurnius, disciplinas avitas ipsum excoluisse; sphaeramque, Caeli effigiem confecisse. Vnde posteà Poetae, et mendacissimi Graeci, Caeli ge∣stationem ipsi affixerunt. It is most cer∣taine then, that the Ancients had certaine Instruments, which they made use of, in their Practise of Astrology. But to conclude now, that those which are described by Chomer, and by another Anonymous Rab∣bine that I have seen in the Library of Car∣dinall de Saincte Susane, were invented by the Hebrewes; the Conjectures which I shall afterwards produce, will not suffer me to beleeve. However, I will here give you a particular Deseription of them, as I find it delivered by these Authors.

2. The first piece that you saw of these Instruments, was the Base, or foot of it; which was made of a Thin Plate of Copper, or some other Metall, bowed, and hollowed, in manner of a Bason. Three small Pillers rose up from the Superficies, whereon were written these three words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Din, Schalom, Emet: that is to say; Judge∣ment, Peace, Truth. These Pillers bare up two great Semi-circles, which made up a Triangle, with so great Artifice, that it was neverthelesse Round, in the Superficies. With∣in, you had a Great perfect Circle, which had within it, two others: and all of the same Me∣tall with the Base. The First, which was the greatest of these Circles, had these words upon it; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Schemai haschamaim, THE HEAVEN OF HEAVENS. The second had onely written upon it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Schamaim, THE HEAVENS: and the Third had only this one word upon it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 raquiagh, which signifies as much, as Expan∣sum. This Later Circle, and the First, were nothing so admirable, as the Middlemost; which was beset round, with very many seve∣rall Little Circles, which were all Moveable; among which there were seven, which ap∣peared more Eminently then the rest, by rea∣son of their being placed nearer the Center of the Instrument. All these Circles had little

Stars on them; and those, which were upon these 7. Circles, were marked, each of them with one of these letters, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifie the Planets, in the order that we reck∣on them, beginning with that which is furthest off from us, which is Saturne. Neare these letters, there was seen these following words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jom Rischon, Scheni, Schelicsi, Revig∣hi, Chamischi, Schicsi, Scevighi: that is to say, The First, Second, Third, Fourth, Fift, Sixt, Seventh Day. Every one of the Cir∣cles of the Planets, had upon it the number of yeares that it finisheth its Course in: and that of the Moon had ingraved on it these twelve Characters; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which are the first letters of these names of the twelve Moneths; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nisan, Aijar, Si∣van, Tamouz, Ab, Aelol, Tisri, Tisvan, Kislieu, Tebet, Schebat, Adar; that is to say, MARCH, APRIL, MAY, JUNE, JULY, AVGVST, SEPTEMBER, OCTO∣BER, NOVEMBER, DECEMBER, JA∣NUARY, FEBRUARY. Now these Cir∣cles were ordered so exactly, as that one might perfectly distinguish the Degrees, and distances, there set downe. In the Midst of all, and in the very Center, there was pla∣ced a little Blew Ball, which was a little hol∣lowed;

on which were described many letters accompanied with certaine Lines, acrosse which ran a little Greene Streake, or Circle; like to another made in the same manner, which went round about the Great Circle of all, which included all the rest: and all along both of these, you had these words engraved: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ceter, Chochmab, Binah, Chesed, Gedolah, Tipheret, Netsac, Hod, Jesod, Mal∣eout: which signifie in order: CROWNE, WISDOME, INTELLIGENCE, MERCY, MAGNIFICENCE, GLORY, VICTORY, POWER, FOVNDATION, KINGDOME. And these are the Ten Names, which the He∣brewes call, ZEPHIROTS.

I shall not here meddle with any of these Questions; namely, Whether this hollow Blew Ball intimates, that the Ancients con∣ceived the Earth to be of this Figure: whence peradventure some of the Greeke Writers tooke occasion to say, that it was of the forme of an Omega. 2. Whether the great num∣ber of Stars, which had each his Proper Cir∣cle, shewed, that every one of them had a Pe∣culiar Orbe; and that consequently there are many more Heavens, then our Philosophers reckon upon. Whence R. Moses also tooke occasion to say, Non est autem impossibile, quod quaelibet Stellarum fixarum sit in caelo sue∣proprio,

et motus omnium ipsorum sit unus, et omnes sphaerae ipsarum revolvantur super eos∣dem Polos. 3. Whether the three Great Circles represent the Three Heavens, which the most Learned do acknowledge Only; ac∣counting the Aire, or the Vast Extent, which is betwixt the Earth and the Heavens, for the First; the Heaven, wherein the Stars are, for the Second; and the Place of the Blessed, for the Third: avoyding by this meanes that Dispute, concerning the Heaven that S. Paul was caught up into. Neither will I Positively determine, whether, or no, this Green Line, or Circle, be the same with That, which is called by the Cabbalists, Li∣nea viridis quae circuit Universum. I shall passe by all these Questions, which some other may resolve; that I may come to those Con∣jectures which I promised; which wil let us see, how little Assurance we an have, of the Antiquity of this Instrument.

4. The First is, that seeing that before the time of these Rabbins, no man ever made mention of this Instrument; and that, before these men gave us the Description of it, the Doctrine, on which it was built, was known; it is Probable, that it was invented after∣wards, upon this Doctrine. The Second is, that Rabbi Kapol, who was a very Learned Astrologer, makes not any mention at all of

it, in any of his Astrologicall writings; as neither hath Abraham Avenar; nor, before Them Both, R. Moses. It is true indeed, that Aben Esra in his Sphere of the Hebrewes, Indians, Persians, Egyptians, and Arabians, an Author often cited by Scaliger, cals to mind a certaine Instrument, that was arci∣ently much in use among these People: but seeing he gives us no Description of it at all, and speakes but sparingly of it; we may conclude, that it is Vncertaine, what the Fa∣brick of it was; for otherwise, he would cer∣tainly have described it, as being Necessary, in the matter he had in hand.

The Last Conjecture, which makes me thinke, that this Instrument was never in use, among the Ancient Hebrewes, is, because that the Names of the Moneths, which are graved on the Circle of the Moon, are not Hebrew, but Chaldee: and although seven of these names are to be found in the He∣brew Bible, which are these; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nisan, Sivan, Elol, Ki∣sleiu, Tevet, Schevat, Adar; MARCH, MAY, AUGUST, NOVEMBER, DECEMBER, JANUARY, & FEBRUARY; yet are they not therefore Hebrew; for they are no where found, save only in the Bookes that were written, during the Captivity; as Haggai,

Zechariah, Daniel, Esra, and Esther. If the Author of this Instrument had made use of these three names of Moneths, which are in∣deed Hebrew, though out of use; a man would have had the lesse suspition of it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ziu, Aitanim, Boul; which are used in the Third Booke of the Kings. The Translator of our Bible, interprets them not, nor specifies, what moneths they were. Lu∣cas Burgensis, Elias Levita, Marinus, & Ludovicus S. Francisci, say, that they were, APRIL, SEPTEMBER, & OCTOBER. We may conclude then, from these three Conjectures, that this In∣strument is none of those, which were in use among the Ancient Hebrewes: and we may adde, to this Conclusion, that as well the Figure, as the Invention of it, is unknown to us.

5. The Figure of Ahaz his Diall is more certaine; or rather, is lesse suspected of Novelty: but that the Fabricke of it, as it is delivered to us, is entirely perfect, and such as it was Anciently, I finde not many Reasons to induce me to beleeve. For as much as, except only one Rabbine, who is indeed a very Learned man, I have not met with any Historian, either Christian, He∣brew, Aegyptian, or Arabick, that hath taken any notice of it, or so much as touched upon

it. Yet because there is lesse uncertainty found in it, then in the Sphere aforesaid; and also, in case any man should have a minde to take one single Authors word in this mat∣ter; I am content to give you the Descripti∣on of it, as he hath delivered it, seeing it is Proper to my Subject in hand. For the Ancients, in their Horoscopes, did often make use of these Dials, whatsoever the Fashion of them was, observing exactly the just mo∣tion of the two Greater Luminaries. We doe not finde then, throughout the whole Bible, any mention made, of these Sciotericall, or Sunne Dials, save only in the Last Booke of the Kings; the Author whereof, speaking of the Cure of that Good King, who was Sonne, and Father to two other so Abomi∣nable ones, saith: Invocavit itaque Isaias Propheta Dominum, et reduxit umbram per lineas, quibus jam descenderat in Horologii Achas, retrorsùm decem gradibus. The Ori∣ginall Hebrew calls this Instrument 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Maghalot Achaz; that is to say; the Ascensions, or Degrees of Achaz. So much for the Name: but as for the Figure of it, there is no man hitherto, that hath published, what it was: I shall therefore be the First, (after R. Eliahou Chomer,) that shall com∣municate it to the world: and it was after this manner. A Stone, or else a Plate of

Copper, of what Bignesse a man pleased, was wrought into the Forme of a Crescent; the hollow part whereof encompassed a Ball, or Globe, of the same substance, having the houres of the Day described upon it. This Globe, or Ball, was compassed with a Cir∣cle, which was raised above it about two In∣ches, and had 28. holes bored in it; which served to shew the Houres, as well by the Moon, as by the Sunne; in this manner. The Instrument was placed upon a Pede∣stall, or else upon a Window only; (as Chomer saith, That of this Kings was:) but in such a manner, as that one of the Hornes of the Crescent, which was to be fitted to the Elevation of the Place, must respect the East; and consequently, the Circle, that crossed it, would look toward the South. When the Sunne then shone, it cast a shadow towards the Opposite Horne; so that, the shadow falling upon the Round Ball, the height whereof exceeded not that of the two Hornes of the Crescent, it shewed exactly the houres, till about Ten of the Clocke, (according to our manner of reckoning the houres:) at which time the Sunne, being too high, could not cast the shadow any lon∣ger upon the side of the Horne: so that, for the following Houres, this Defect was sup∣plyed by the Circle; which shewed the

houres, till about Two in the Afternoon. After which time, as the Sunne declined, the other Horne of the Crescent began to shew the houres, till Night. And thus, of the Twelve houres of the Day, the Circle al∣wayes sehwed foure of them; that is to say, from Ten, to Two in the Afternoon: and this Part of the Day is still called, by the Easterne men, Mid-day, or Noone; dividing the Day naturally into three parts; Morn∣ing, Noone, and Evening; as having long since lost the use of Dials; as Scaliger hath observed. As for the houres of the Night, they were found out upon this Instrument, by the Moon; by casting its shadow upon a little Pinne of wood, wherewith one of the Holes of the Circle, round about which the Howres were described, was to be stopped every day: So that this Pinne which appea∣red on the top of it, served instead of a Stile, or Cock of the Diall; which the Greeks call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If I had not found some Difficulty in this Obscure Description, I would have here set down the figure of it, and the man∣ner how this Diall is to be made. But I had rather be silent, in things that I doe not fully understand, then to speake by ghesse: some better leasure may perhaps giveme Oppor∣tunity, to discover This Secret, and to com∣municate it to the world. At preent I shall

only adde, that Jonathan's Paraphrase calls this Instrument, whether it be a True one, or not; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tsourat Aeven Scha∣gaja; Figura Lapidis Horarum.

6. And here Aben-Esra observeth, that those Sun-Dials, which wee use to set up in Gardens, for Ornament sake, have some kind of Resemblance, with this here described: and he makes a Doubt; whether, or not, the Fabricke of them hath not been borrowed from, or made in Imitation of this Instru∣ment. For, if you but consider the Hol∣lownesse of the Figure, in the upper part of these garden Dials; you will find, that it is not much unlike a Crescent; the Ball, or Globe in the Midst being only wanting; so that the Houres are described in the Hollow∣nesse of the said Crescent, and in stead of the Hornes of the Crescent, a Gnomon of Wood, or Iron, by its shadow, points out the houres. And this is the Instrument, which was most in use, among the Ancient romans, called by Writers, Concha; as Munster testifieth, who was a man of very great knowledge, as in many other things, so in this also. Erat primò, saith he, apud Antiquos Concha Hemi∣cyclea, lineis debitâ proportione distincta; cui praelongus ex aere, aut ligno baculus, Soli oppo∣situs, supereminebat; et ejus umbra, in lineas incidens, horas ostendebat.

CHAP. X.

That the Astrology of the Ancient Hebrewes, Aegyptiuns, and Arabians, was not such, as it is delivered by Scaliger, Augustinas Riccius, Kunrath, Duret, and Vige∣nere.

THE CONTENTS.

1. THe Holiest things are often mixt with Fables.

2. The strange Fancies, and Falsehood of Duret, touching the Spirits of the Planets; and, touching the Astrologicall Cable of the Jewes.

3. The Fooleries of Carlo Fabri, in his as∣signing of the Angells, proper to the seven Ele∣ctors of the Empire.

4. The Strange Docrine of Riccius, and Kunrath, concerning the Planetary Zephi∣rots.

5. The Starres, the Caue of the Diversities of Religions; in the Opinion of R. Cho∣mer.

6. The Nativity of our Saviour Jesus Christ, erected by Bechai, and Cardan.

7. The Astrologicall Pictures, or Figures at the Conjunctions of the Celestiall Signes,

(falsely attributed to the Aegyptians, and Ara∣bians,) what they were, and by whom inven∣ded: against Scaliger.

BUt that we know, that in point of Learning, especially when it is of any Antiquity, and of a Na∣ture so Quaint as this is, it is very Hard to discover all the Secrets of it, with∣out encountring also with many Vanities, it must appeare very strange, that I should here reject, what Scaliger chiefly, (a man who hath been deservedly esteemed one of the most Learned of our Times,) hath laid down for Truth, in the traditions of the Eastern Peo∣ple. But they, who have read those Books, that beare these Titles, De fuga Mariae: De gestis Joseph: Historia Regum: Sortes Apo∣stolorum, and many others the like, may ca∣sily be able to judge, that seeing the Most Holy things cannot make their passage, through the successions of Many Ages, with∣out being mixt with many Vaine, Fabulous Stories; it is no Marvell, that Those Things, that are of a Lower, and more Indifferent Nature, should not be able to preserve them∣selves in thier Originall Purity. The Astro∣logy of the Hebrewes had not as yet lost any of its Lustre, so long as it was practised by those of That Nation Only: but so soon as the

more Northern Nations began to have a∣ny knowledge of it; they presently fell to vanting of such Strange, Wild Fancies, and to increase the Number of Fables in such sort; as that it is no Marvell, that this Science hath beene since so much cried downe. I hold it therefore Necessary, before I de∣scend to that which we have of Puritie, and Truth, in this Science, to give a Touch first at That which is False, and Corrupted. And this we shall doe, if we but set down part of that, which hath been written of this Subject, by the afore-named Scaliger, Riccius, Kun∣rath, Vigenere, and Duret; it being an easie matter afterwards for any man, to discover the like imposture, in all the other Authors, which are lesse Considerable. The First, Second, and third, of these above-named, doe unjustly attribute to the Jewes such a kind of Astrology, as they never were ac∣quainted with: the Fourth will needs have them to have acknowledged, in the Secrets of this Science, Certain Spirits; which never had any Being, save only in his own Fancy: and makes them to have been the Authors of a world of Fopperies, which have been forged by the Greeks, and Latines, upon this Subject: And the Last of them makes such a Strange, Wild thing, of the whole Doctrine of it; and sets it forth in so Grosse, and Ri∣diculous

a Dresse; as that his Book deserves very justly to be ranked with the Fables of Merlin.

2. To begin then with Hm; if you have a mind to have a Tast of him, see but the 20^th Chapter of his History of Languages: where, after a long Discourse of the Jewish Curiosities, which he explaines after His manner; he comes at last to his Tables, or Figures: the First of which sheweth the My∣steries of the Unit, number of Two, number of Three, and number of Foure: to whom he assignes these Four Good Angels; ARIEL, THARSIS, SERAPH, CHERUB; and their Foure Spirits, which, he saith, are called, MAHAZAEL, AZAEL, SAMAEL, AZAZEL: then, the Foure Seasons of the Year; the Four Gates of Heaven; the Four Quarters of the World; the Foure Angels, that rule over them; the Foure Rivers of Paradise; the Four Winds, FAVONIVS, SVBSOLANVS, AVSTER, AQVILO; with their Four Spirits, PAYMON, ORIENS, AM∣MONIVS, EGYN. Very Pretty Stuffe, this! which he fathers upon the Jewes; al∣though in Truth it never had any Being, save only in his own Fancy; no more then those other Fooleries, which he hath vented in his Second Table. For, as concerning

the names of the Angels, which, according to the Opinion of the Ancient Astrologers, have their Residence in the Seven Planets; he is right but in one of them: all the rest being either Corrupted, or else Invented by Himself; as will appear to Any Man, that shall but compare them with the True Ones, set down by Aben-Arè, who is translated into Latine by the Conciliator. As for those Seven Intelligences, which Duret hath assign∣ed to the Seven Planets; he had need be a very Subtile Theologist, that can shew any Reason, why he makes a Distinction betwixt the Seven Spirits, which he calls by the names of SEMELIEL, NOGAEL, COCHABIEL, LEVANAEL, SA∣BATHIEL, ZEDEKIEL, MADI∣MIEL; and their Intelligences, NA∣CHIEL, HAGIEL, TIRIEL, E∣LIMEL, AGIEL, JOPHIEL, GRAPHIEL. But may we not very well laugh at Carlo Fabri, an Italian; who hath fince translated these Fopperies into his own native Language; (and hath besides given other strange Names to these Angels, the most of which he hath taken out of Raziel, Picatrix, Agrippa, and a Book entituled, Les Clavicules de Salomon;) of all which, Duret will need have us believe the Hebrews to have been the Authors; as likewise of the Twelve

Intelligences, that belong to the Twelve Months; & of those, which reside in the Twen∣ty Eight Mansions of the Moon; which he sets down, in his Third, and Fourth Table; but so Childishly, that being not able to find a∣ny character for the last Mansion, (for there are but Twenty Seven Hebrew Letters, reckoning also the Finall,) he is fain to make use of a Latine O; and will have this Cy∣pher, in the Predictions of his Fantasticall A∣strology, to signifie INVNDATIONS, caused by the Intelligence AMNIXIEL, in the Mansion ALBOTHAM. And now tell me, if he had not very good Rea∣son, to devise these strange words, for the better Confirmation of these Chimera's.

For why, we are to take notice, that here is no such stuffe, as the Ancient Inchantments of Toledo, or the Art Magick of Raziel, or Picatrix; but all Excellent, Naturall Se∣crets, and things well worthy of our seri∣ous Contemplation.

What Beasts should we be, should we but suffer our selves to be lead by the Nose by This Man? And, what a miserable Condition were we in, had we no other Judges in this Particular, then Him, and Vigenere; who would notwithstanding seem to be very Learned in these Mysteries; endeavouring, as the other hath done, to make us take up, upon his Account, for Solid Do∣ctrine,

a thousand Fooleries, which are more Impertinent, then those of Men in Fevers. I should willingly have given you a Tast of them; but that I am already nauseated with those before set down: only I shall give this Caveat, to those that shall read the writings of these Men: that, where ever they speake of Spirits, and of the Astrology of the He∣brewes, where they produce One Truth, they vent ten Thousand Falshoods; as I shall make it appear in my Cribrum.

3. As for Carlo Fabri, whom I named before, I do not remember ever to have read any thing so Ridiculous, as that, which He hath written of These same Spirits. For, as if he had spent one part of his Time in Heaven, and the other part in Hell; he gives you an Exact Account, as he thinks, what Angels are proper to all the severall Princes in the World; assigning to the Se∣ven Electors of the Empire, those which are acknowledged to be of greatest Power: as namely, to the Arch-Bishop of Mayence, who is the Primary Elector, and High Chan∣cellour of Germany, MICHAEL; to the Arch-Bishop of Treves, High chancellour of France, and the Second Electour, GA∣BRIEL; to the Arch-Bishop of Collen, High Chancellour of Italy, and the Third Electour, RAPHAEL; to the Count

Palatine of the Rhine, the Fourth Electour, URIEL; to the Fift, which is the Duke of Saxony, SCEALTIEL; to the Sixt, which is the Marquesse of Brandenburg, J E∣HUDIEL; and to the King of Bohcmia, who is the Seventh, FERECHIEL. And now, who can choose but laugh at this Pretious Doctrin?

4. That of Augustinus Riccius, of Kun∣rath, and of some of the Later Rabbins, is altogether as Impertinent; where they assure us, that the Ancient Hebrew Astrologers disposed of the Ten Zephiros, in severall Parts of the Heavens; allotting Seven of them to the Seven Planets, which are the Authors of all those Effects, say They, which we impute to the Stars; distributing Good, and Evill Fortune to Mankind. His itaque Zephiros, (saith Riccius,) sive Ideis, Mundi corporei regimen, quasi immediatoribus Dijs; non secùs quam & Astrologi, Septem Err ati∣cis Stellis, Terrenorum Dominatum adscribunt. They goe yet farther then this, and say; that Moses, who was a Learned Astrologer, ma∣king use of his knowledge in these Secrets, gave the Jewes Those Lawes; which he grounded upon the Harmony of these Pla∣netary Zephiros. As for Example: He in∣stituted the Fourth Commandement, RE∣MEMBER TO KEEP HOLY THE

SABBATH DAY; because this Day was governed by Saturne, a Malignant Pla∣net; who might cause those works, that were undertaken on This Day, to be Unprosper∣ous: and that Moses therefore thought it fit, that the people should rest on This Day. The Fifth Commandement, HONOVRTHY FATHER AND THY MOTHER, hath Reference to the Sphere of Jupiter, which is a Benigne, Favourable Star: the Sixt, THOV SHALT NOT KILL, to Mars, who hath the Government of Wars, and Murthers: the Seventh, THOV SHALT NOT COMMIT ADVL∣TERY, to Venus, who rules over Con∣cupiscentiall Motions: and so of all the rest; to which he hath fitted such strange Chime∣mera's, as deserve to be ranked with those Extravagant, wild Fancies, which Gemma Frisius hath inserted into his Ars Cyclogno∣mica; and those other that Cichus Aescula∣nus hath forged, upon the Sphere of Jo. de Sacrobosco. The fore-named Authors say moreover, that it is from this Astrolo∣gy of the Zephiros, that the Cabalists report the Patriarks, and Prophets, to have deri∣ved all their Divine Knowledge. Simili ratione, saith the same Riccius, Cablistae quo∣que Patriarchas, Prophetasque, quemlibet cuili∣bat harum Sephiros imperio, atque afflatu sub∣jiciunt;

prout quivis illorum certum Divinitu∣tis gradum susceperit.

5. Chomer addes, that these very Planeta∣ry Zephiros have been the Cause, by their Revolutions, of the Changing of King∣domes, and Religions: which is consonant to what Cardinall de Alliaco hath cited out of Gulielmus Parisiensis, who saies; that some Astrologers affirm, that the Diversity of Religions hath been caused, by the Aspects of the Planets: as, that of the Jewes, by the Influences of Saturne: by reason whereof, this Nation hath alwaies been Miserable, and is at this time, and ever shall be so; because that the Planet, on which their Religion is founded, is a Malevolent, and an Unfortu∣nate one; rendring them also Covetous, and Perverse, and great Lovers of Saturday, which is the Day, dedicated to Saturne. That of the Turkes, is governed by the Planet Ve∣nus: and this is the reason, that this Peple celebrate Friday; and are likewise extream∣ly addicted to Luxury; and that in so high a measure, as that they believe, the chiefest happinesse, in the Life to come, consists in this Brutality. The Christian Religion, (say they in like manner,) hath received its Foundation from the Sun; for which cause they have Sunday in great Veneration, be∣ing the day which is governed by this Pla∣net:

and that by Vertue of Its Beames, the Chief Visible Head of the Christians hath his Seat in a Solary City, that is, Rome; which City had its First Stone laid, when the Sign Leo was the Ascendent; which is the Proper House of the Sun; and was af∣terwards built, in the form of a Lion. This is also very Observable, or rather very Ex∣travagant, which Cardinall de Alliaco reports, out of these Astrologers; who saies, that they affirm, that according to these Princi∣ples it is, that Cardinals go in Red, which is a Solary Colour and suitable to this Pla∣net, which was the Founder of their Religi∣on. All other, say They, as Arrians, Ar∣menians, Lutherans, and the rest, are caused by the Conjunction of Diverse severall Pla∣nets, which hath caused this Mixture.

6. Bechai, who is in like manner fallen upon such Fooleries as these, and who hath examined our Religion, with too much Tart∣nesse, goes yet farther then all this, and saies; that Jesus Christ, (whom notwith∣standing he will not acknowledge to be the Messias,) in Order to this Foundation, was raised again upon the Day, which, as wee have said, is assigned to the Sun; and that having been a Man Perfectly Solary, he was consequently very Beautifull, and of a Faire, Lovely Countenance; and of a very

Quick, and Daring Spirit: as may appear, saith He, by that Act of his, in driving the Buyers and Sellers out of the Temple; and by his disputing with the Doctors of the Law, at the Twelfth year of his Age. How happy had this Rabbin been, if he could but have raised to himself, from these Marvel∣lous things, the Foundation of his own Sal∣vation? But leaving him to his own Dark∣nesse, we observe (since we are insensibly fal∣len upon this Discourse, which yet we make Mention of with all possible Humility,) that, in the Nativity of our Saviour Christ, he no whit agreeth with that which Cardan hath erected. For he saith, (after that he hath told us, that there were Five very Observa∣ble things, in his most Adorable Nativity, which show what manner of Man he was,) that Saturne, having part in his Geniture, rendered him Sad, and Pensive: whence Jo∣sephus also took occasion to say of him; Vi∣sus est saepius flere, ridere nunquam. And for the same reason also he semeed to be Older, then in Truth he was: For, The Sorrowfull Spirit drieth up the Bones: and for This Cause it was, saith He, that the Jewes took him to have been forty yeares old at least, when they said unto him; Nondum quin∣quaginta annos babes; Et Abrahamum vidi∣sti? He proceeds, and saies, that this Pla∣net

meeting with Venus, was the cause of his having certaine red Specks in his Face, fol∣lowing the afore-named Josephus; who saies, that he was Lentiginosus in Facie: which mo∣ved Cardan to say, Quod si a Deo omnia fu∣issent profecta, quorsum erat Lentiginosum creari? But let us now leave this Point, which we have touched upon, only by the By; and proceed to the other sorts of Astro∣logy, which are falsly attributed to the He∣brewes, and to their Neighbours.

7. That which Scaliger hath produced, though it seemeth to have better Grounds, then those other Kinds which we have before spoken of; yet neverthelesse was it never pra∣ctised, nor acknowledged by the Egyptians; and therefore much lesse by the Jews. How∣ever, the Curiosit of it makes me willing to give the Reader a Tast of it; and it is, as followeth. The Planet Mars, being in the first. Degree of Aries, they represented a Man, holding a Sickle in his Right hand; and in is Left, a Bow: In the second De∣gree, a Man, having the head of a Dog, and holding a Cudgel in one hand, and having the other stretched forth: In the Third, ano∣ther Man, lifting up one hand to Heaven, and in the other, seeming to point at all, that is in the whole Universe: In the Fourth, a∣nother Man again, with curled Hair, having a

Hawke upon his Right Hand, and in his Left a Flaile. In the Fifth, two Men; one eleving wood with a Hatchet; and the o∣ther, bearing a Scepter in his hand. The rest of the Degrees have their severall Figurs al∣so; which I shall passe by, that I may come to the second Signe, which is Taurus: into the First Degree whereof when Mercury en∣tered, they pictured a Man, holding a Cud∣gel in his hand, with which he drives an Oxe to the Shambles. In the Second Degree, a Woman, holding in her hand a Horses taile. In the Third, an Old Woman, covered with a Vaile; or else a Woman in Breeches. In the Fourth, another Woman, holding a Whip. And that I may trouble my selfe no further in reckoning up all these Figures, the Reader may see them, if he please, in the foresaid Booke; where Scaliger saies, that he hath taken them out of the Writings of the Arabians, and that these kinds of Pictures were in use among the Egyptians. But, (with all Respect to so great a Scholler be it spo∣ken) I must take leave to say, that he was ne∣ver so farre wide of the Truth, as Here: and if any be so Curious, as to desire to be satis∣fied in this Particular, he may be pleased to take notice, that Scaliger hath transcribed them word for word, out of a Second Book of a Worke entituled Astrolabium Planum,

where they are all represented, by Figures cut in Wood, and are the Invention of Pe∣trus Aponensis, otherwise called, the Concilia∣tor: being the very same, which he caused to be painted, in the Great Hall of the Palace of Padua, where they are yet to be seen. The Truth of this may be proved, by the fore-na∣med Booke of Aponensis, whose very words he hath also made use of: but contenting him∣selfe with the bare Names of these Figures, he would not trouble himselfe with the Gra∣ving of them. I shall only adde, for the greater Confirmation of what I have said, that this Astrolabium Planum, where these Fi∣gures of Aponensis his Devising are to be seen, was printed at Venice, by Emery de Spir, An. 1494. I should not have here made this Observation, but only that I might be the better able hereafter, to make knowne the Vertue of the Astrology of the Ancient He∣brewes; which was, in a manner, the same with that of the Aegyptians, and the more Learned among the Arabians: out of whose Bookes, Scaliger vainely saies, that he hath bestowed much paines in collecting the said Figures. For there hath long since been such a World of Strange things, which ne∣ver had Being, foisted upon this Science; that people generally now adaies sticke not to say, to the great Disadvantage of Antiquity, that

there is no Truth, or Certainty in these kind of Studies. I thinke it necessary therefore, for the better Informing of those, who are thus abused, to declare, what it was that mo∣ved Aponensis, to represent these different Po∣stures of Men, Women, and diverse kinds of Living Creatures. This Learned Astro∣loger having observed, that those that are borne under certaine Conjunctions of the Planets with the Signes of the Zodiack, were alwayes inclined to one and the same thing: as, for example, the Planet of Mars being the Ascendent in the First Degree of Aries, those that are then borne, are commonly Labori∣ous, and lovers of War; he figured a Man, as we have said, holding in one hand a Sickle, which signifies Labour; and in the other a Bow, the Hieroglyphicke of War. In like manner, those, that are borne, when the same Planet is in the Second Degree of the same Signe, are Quarresome, and Envious, as Dogs: and this made him represent a Man with a Dog's head, holding a Cudgell in his hand. The Figure of the third Degree, shews that the Child will be a lover of Peace. The Fourth, that hee will hardly be Rich, scattering about what hee shall have gotten, which is signified by the Flail, and the Hawk. When Mercury is found in the First Degree of Taurus, the Child will be addicted to

Blood, and Butchery: and therefore he sigu∣red a Man with a Cudgel, driving an Oxe to the Slaughter-house. If in the Second De∣gree, he will be given to Idlenesse; as the Woman, that holds a Hors-taile in her hand. If in the Third, a Woman will desire to mar∣ry in her Old Age, and endeavour to be thought young; according to the Figure of the Old Woman, that is covered with a Vaile, or else wearing a Paire of Breeches. If in the Fourth, the Child will be Quarrel∣some; which is signified by a Woman, figu∣red with a Whip in her hand. And so of all the rest, as you may see in the Author him∣selfe. We may conclude then, that these Astrologicall Devises are no more of the He∣brewes, and Egyptians inventing, then the Brazen Horse is of mine.

CHAP. XI.

VVhat, in Truth, was the Course the Patriarkes, and Ancient Hebrewes tooke in their Observations, at the Erecting of a Nativity.

THE CONTENTS.

1. THe Celestial Constellations were ancient∣ly marked with Hebrew Characters.

2. How the Celestiall Signes are figured in the Spheares, and Globes of the Arabians. That of Virgo hath a Mystery in it.

3. A new Observation, on the Hebrew Names of the Planets.

4. A Table, by which the Jewes erected their Nativities. The use of it.

5. Demonstrative Reasons, why the Daies follow not the Order of the Planets. A Ge∣nethliacall Table of the Ancient Hebrews.

6. The Difference betwixt the Ancient's manner of giving Judgement upon a Nativity, and that of the Astrologers of our times. The Fable of Lucina laid open.

7. The Moon, why called Lunus, and Lu∣na; and the Heavens, Coelus, and Coe∣lum.

8. A new, and Certaine Reason, why the

Poets report, that Saturne eat up his Chil∣dren.

9. What Qualities the Ancients acknow∣ledged to be, in the Celestiall Signes.

10. The Authors Judgement, upon the A∣strologicall Writings of R. Abraham Aben-Are, translated into Latine by the Conci∣liator.

11. What Planets were accounted Benigne, by the Ancient Hebrews. What Ceremony the New-married Man used, toward his Bride.

12. This Astrology of the Ancients is pro∣ved out of the Holy Scriptures. Reasons, which prove, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God, (which was the name of one of the sonnes of Jacob,) is the Planet Ju∣piter.

13. The Aegyptians the First, that corrup∣ted this Astrology. It is False notwithstanding that they were the Inventers of the Characters of the Planets. Fables introduced into Astro∣logy by the Greeks.

14. Athlon, a word in Nativities, used by Manilius, rightly interpreted; contrary to Scaliger.

NOw that we have seen, what is Fals∣ly attributed to the Astrology of the Ancients; it remains, that we in the next place shew, what we have discovered of the Purity, and Truth of it, in

the Writings of those, who have handled this Subject; and which are such, as have been e∣steemed the most Free from Trifling, by the Learnedst Men of Our Own Nation. I shall then make my Collection of these Secrets, which the world hath hitherto had little knowledge of, partly out of Rabbi Moses, to whom Scaliger hath given this Testimony:† Primus inter Hebraeos nugari desivit: and partly out of R. Aben-Esra, whom the same Scaliger calls, Magistrum Judaeum; Et homi∣nem supra captum Judaeorum. Out of R. E∣li; whom Augustinus Riccius cals, Virum uti∣que Scientiarum omnium plenum. Out of R. Isaac Hazan, whom the Jewes conceive to have been the Author of the Astronomicall Tables of Alphonsus. Out of R. Abarbanel. R. Isaac Israēlita, R. Jacob Kapol ben Samuel, Aben-Aré, R. Chomer; and some others of the most Learned, and Knowing men of This Nation, as their VVritings testifie of them.

First then, the Ancient Hebrewes represen∣ted the Stars of Heaven, either All Together, or severally, by the Letters of the Alphabet; in the same manner expressing, and distingui∣shing them, as we do, by the names of Aries, Taurus, &c. And when all the Letters of the Hebrew Alphabet, or what other soever they were, (for I shall cleare this Doubt some o∣ther

time,) were ended; they then went onto expresse the rest of the Stars by Two Letters together; by this means, making up a Word: to which also they added a Third Letter; the more perfectly to expresse the nature of the Star, or Constellation. And perhaps a man may be able, by this Doctrine, to put an end to that Long Dispute, that hath been raised, concerning the Signification of those names of Stars, which we meet with in the Bible: as, for Example, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ahs, in Amos; which is In∣terpreted, Arcturus; or, as Aben-Esra will have it, Vrsa. Now we know very well, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ahs, signifies not Vrsa, neither in the Ho∣ly Scriptures, nor in any other Author: but, the name of this Beast in Hebrew, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dob; as you may see in Isaiah, Jeremiah, and Da∣niel. These two Letters therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, joy∣ned together, might perhaps be only the bare Characters of the Constellation of Vrsa Ma∣jor.

2. And by this we may see, that the Anci∣ent Hebrewes fancied not the Figures of any Living Creatures in the Heavens, as we do. The Ancient Arabians imitated the Hebrewes in their Astrologicall Practises, as Abarbanel testifieth: till at length, the Example of the Greekes, made them make use of Living Creatures. Yet notwithstanding they forbare to expresse any Humane Figures; as having

an Eye to the Zeale of the Hebrewes. Thus they represented the Signe of Aquarius, in∣stead of the Figure of a Man pouring out of water, by a Mule with a Pannell on it, and laden with too Vessels, or Barrels: of Ge∣mini, by two Peacocks: of Virgo, by a Sheafe of Corne: of the Centaure, by a Horse: of Ophiucus, by a Crane, or a Storke; as is to be seen, in some Arabicke Globes: of Sa∣gittarius, by a Quiver: of Andromeda, by a Sea-Calfe: and of Cepheus, by a Dog: and so of the rest. The Egyptians also, and Per∣sians, following herein the steps of the He∣brewes, represented the Stars, only by certaine Characters; till that the Example of their Neighbours drew them also at length, to set downe the Figures of Living Creatures; as the same Author testifieth; who saies, that the Persians Chiefly, and after them, the In∣dians, and Egyptians, expressed by Figures, not only the forty eight Constellations, which are represented on the Globe; but also all other Figures that they could imagine, at the Beginning of every Principall Signe, and in each Degree of it: as appears out of Zadchir. The Figure, by which they expressed the Signe of Virgo, is one of the most Remark∣able; and which hath also moved some of the More Learned Arabians to speak well of our Saviour Jesus Christ, and of his Blessed

Mother. And indeed it is not without some Mystery, that the Tradition of the East re∣presenteth this Constellation in the form of a Faire Damsell, with a Comely long head of Haire, which seems to adde much Grace to her, while she reacheth forth two Ears of Corn, to a young Child, to whom she seem∣eth to give Suck. Intentio est, (saith Alboa∣zar, who is falsly called Albumazar, and is translated into Latine by Hermanus Dalmat.) quòd Beata Virgo habeat figuram & imaginem, infra decem primos gradus Virginis; et quòd nat a fuit, quando Sol est in Virgine, et ita ha∣betur signatum in Kalendario, et quòd nutriet filium suum Christum Jesum, in terra Hebrae∣orum. Whence the Author of the Book, which is intitled, Vetula, took occasion to say,

O Virgo foelix! O Virgo significata Per Stellas, ubi Spica nitet. —

3. The Indians then, the Egytians, Per∣sians, and Arabians, having all thus introdu∣ced the Figures of Living Creatures into their Astrology; the Hebrewes were necessitated to imitate them, in some sort; and to take up, though not their Figures, yet the Names of them at least. Yet did they neverthelesse abstain from the very Names also, of those

Figures of Men, which the Arabians made use of. Thus they call Aquarius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Deli; which signifies, not a Man; but a Vessell to take up water with: Sagittarius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ke∣shet; which signifies only, a Bow: Saturnē, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Scautai, Rest: Mars, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Maadim, Red; which is the Colour of this Star: Venus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nogah, Brightnesse; a name very suita∣ble to this Planet: Jupiter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsedek, Just; because it makes them so, that are born under its Influence: Mercury, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cocab, signifying only, a Star; or else, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Catab, to Write, or Writing; because this Pla∣net is very Favourable to Learning. And there is but one only Signe, of all those that have any Humane Figure, that hath retain∣ed the Humane Name, save only that of the Virgin, which is called in Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Bethola; not without some Designe in it; although it is often called by the Rabbins, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Shiboleth, the Eare of Corne. So true it is, that those of This Nation are not only very free from Idolatry; but even from the Name also, of what ever they conceive to be an Idol: which hath not been hither∣to observed by any man. Let us now re∣turn to their Fore-fathers, who knew nothing of any of these Names, in their Astro∣logy.

4. This way of Expressing the Celesti∣all

all Constellations, by Letters and Cha∣racters, being presupposed; the Ancient He∣brewes, when they went about to erect a Na∣tivity, observed on what Day, and under what Signe, the Child came into the world; and what Planet ruled, at the houre of its Birth: and which Particulars they afterwards set down in Twelve Places, which they cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Machataloth, that is to say, Li∣gaturae. Ben David saith, that these were the same, which the Astrologers now call, Hou∣ses. Now these Ancients had perfect know∣ledge of all the Particulars above specified, by looking on the Table hereafter described; which R. Kapol Ben-Samuel hath rescued from Oblivion, in his Book intitled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ahmouk ahmoukim, vecol devar kaschah; Profunditas Profunditatum, & om∣nium rerum difficilium, which was Printed at Cracovia, An. 358. according to the Jewes Later way of Computation; which answer∣eth to the Year of our Lord, 1498. I bor∣row of this Learned Jew, a great part of these Astrologicall Curiosities; and I do it with so much the more Confidence, in that he was accounted one of the best Astrologers of his Nation; having diligently examined, all that the most Learned men had ever writ∣ten, of these kinds of Antiquities.

The 24 Hours of the Night and Day.
The Signes for the Beginning of the Night.	The Signes for the Beginning of the Day.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

This Table seemes something Difficult at the first appearance: and yet it is not so, if a man but consider; that the Seven Letters of each Row, running from the Right hand to∣ward the Left, or from the Left hand to the Right, signifie the seven Planets; and these are the first Letters of their severall Names; which are these following.

• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schautai, Saturne, Saterday.
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsedek, Jupiter, Thursday.
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maadim, Mars, Tuesday.
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chamah, Sol, Sunday.
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nogah, Venus, Friday.
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cocab, Mercury, Wednesday.
• ...〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Levanah, Luna, Munday.

Now, if I would know, what Planet rules, at the first houre of the Night on Saterday; (that is to say, the first houre after Sun-set:) I presently have recourse to the Table; where having found the Letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which stands for Saturne; I say, that this Planet rules at that houre. And so, going downe along that Columne, under the said Letter; I find that Jupiter, which is noted by this Letter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rules at the second houre; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to say, Mars, at the Third; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sun, at the Fourth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Venus, at the Fift; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mercury, on the Sixt; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Moone, on the Seventh; and againe,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saturne, on the Eight; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jupiter, on the Ninth; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mars, at the Tenth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Sun, at the Eleventh; and lastly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Venus, on the Twelfth. Then going downe further, in the same Column, I find that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mercury rules, over the First houre of the Day; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Moon, over the Second; and so of the rest.

5. And yet there may be two Doubts rai∣sed, upon this Table. The First is, why it should begin with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mercury, which is the Planet of Wednesday; rather then with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sol, which is the Planet of Sunday? seeing that This Day was the First created.

The Second is, why the Dayes follow not the Order of the Planets? Or, why Sunday followes next after Saterday?

To the First of these, R. Kapol answers; that the Planets, as well as the rest of the Starres, were made, or Created upon the Fourth day: and that according to this Or∣der, Mercury was to rule the First houre; as any one may see saith He, that will but take the pains to compute the Revolution of Dais. You may have recourse, for the fuller satis∣faction herein, to those among our Latine Authors, who have taken any notice at all, of the Horoscope, or Nativity of the World; which hath been Erected particularly, by Sca∣liger, and Iunctin.

To the Second Doubt, We answer; that the Daies observe not the Order of the Pla∣nets; because that, according to the Order that they are ranked in, they make in their Courses, by an Equall Intervall, as it were seven Angles of a Geometricall Figure, which is called Isosceles, or Equicrurall; the Bases whereof, are the sides of a Heptagone, descri∣bed within a Circle; as you may see in this Figure following, which more clearely ex∣plaines the Motions of these Planets.

[illustration] motions of the planets

where you see, that on the outside of this Fi∣gure, all the Planets are set in Order; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Saturne, Jupiter, Mars, Sol, Venus, Mercury, Luna. Within the Figure, you see it is otherwise: for, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saturne, you passe to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sol; from hence, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luna; from Luna, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mars; from Mars to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mercury; from Mercury, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jupiter; from Jupiter, to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Venus; and from Venus, to Saturne a∣gaine: which motion makes in Order the dayes of the Weeke, Saturday, Sunday, Mun∣day, Tuesday, Wednesday, Thursday, and Friday. But now all the Characters of these Tables, are according to the Modern Jewes. The Ancient Table, from which R. Kapol Ben-Samuel drew that before set downe, is This that followeth; wherein you are to pro∣ceed in the same manner, as in the other: on∣ly the Planets have other Characters; which are these: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saturne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jupiter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mars; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sol; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Venus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mercury; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luna.

THE ANCIENT GENETHLIACAL TABLE OF THE HEBREWS.

The 24 Hours of the Night and Day.
The Signes for the Beginning of the Night.	The Signes for the Beginning of the Day.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉	〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

6. These Ancient Fathers then, having found out the Planet that ruled at the Nati∣vity of a Child; they presently began to foretell, in Generall Tearmes, according to the Quality of the Signe, what manner of Person it was like to be. I say, in Generall Tearmes: not standing to reckon up so ma∣ny Particulars, as Astrologers now a daies doe: who will undertake to assure us, that if a Child be borne in an houre, for Example, that Saturne governes, it will be an Arro∣gant, Sloathfull, Dreaming, Melancholicke, Subtle, Wary, Impudent, Sad person; and shall love Black things, be very Meager, and Leane, shall have much, and black Haire, shall be Pale, Envious, Hollow-eyed, given to stea∣ling, shall keep his Anger long, will be stub∣born, and selfe-conceited, and shall not much care for the company of Women; he will soon grow gray, and shall not be very rich; he will be a hater of all Company, and will be given to talke to himselfe; and, above all, will be a faithfull keeper of Secrets. The Ancient Hebrewes, I say, took no notice of all these Particulars; neither did they admit of any Distinction of Signes Humane, and Brutish; Double, or Single; Right, or Crooked; Terrestriall, or Aquaticke; Fruitfull, or Barren; Strong, or Weake; Lying, or Standing; Seeing, or Hearing;

Loving, or Hating; that is to say, that they are the Authors of Seeing, Hearing, Loving, Hating, and the like; All which Effects are specified by Manilius. But they said only, that the Child would be Health∣full, or Sickly; without particularizing any Disease; that it would be Fortunate, or Vnfortunate; without specifying wherein. And, in briefe, they foretold, in Generall Termes, the Good, or Ill, that should befall it; according to the Benevolent, or Malig∣nant Nature of the Signes. For they saw, that Saturne, by reason of its being so Cold; and Mars, by reason of its great Drinesse, were very Malignant: Jupiter, and Venus, being Temperate, were very Favourable Stars; as also was the Sunne: and Mercury, of an Indifferent Nature. But as for the Moon, they thought so diversly of It, as that when it was at the Full, they accounted it Fortunate; but when it was Horned, they thought it to be so Malignant, as that, if a Child were borne under some certaine of its Aspects, it died not long after; or, if it li∣ved, it would prove to be guilty of Crimes, as great, as its Temper was Blacke. And this is that, which moved the Wise Women among the Hebrewes, to write, or cause to be written upon the Walls of their Bed-cham∣ber, at the time of their Falling in Travell,

these words, as Abiudan testifies: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adim, Chavah, Chouts Lilith: that is to say; Let not Lilith enter here. Now this Lilith, is no other, then the Moon; being a name derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lailah, which signifles, the Night. I shall not here set downe, what strange Conceits the more Superstitious Jewes, that came a long while after, have vented, concerning this Demon, called Lilith; which they said, had its Resi∣dence, in some certaine Influences of the Moon. But I conceive, that the Greeks, and Latines, who borrowed the greatest Part of their Theology, from the Idolatrous Syrians, and Chaldeans; have, among the rest, lighted upon these Traditions of Lilith; which they called by the Name of Lucina, account∣ing her the Goddesse that ruled in cheife at Child-births: because they had heard say, that the Moone being at the Full, was a very Favourable Planet to Women with Child: which gave occasion to Horace, to sing thus of her;

Montium Custos, Nemorum{que} Virgo, Quae laborantes utero puellas, Ter vocata, audis, adimis{que} letho; Diva Triformis.

7. But, that we may not dwellany lon∣ger

upon Fables, you may perceive, that the Wise-men among the Hebrewes acknow∣ledged their Good, or Ill Fortune, to have beeen caused by this Starre, as Chomer testi∣fieth; and that either by Its being in the Full, or in the Wane: seeing that they cal∣led it by two names; by a Masculine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jareach, which signified, Good Fortune; and by a Feminine, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Levanah, which deno∣ted Ill Fortune. And Possibly the Latines also may have imitated them in this Parti∣cular, in these two Names of This Planet, Lunus, and Luna: which neither Scaliger, nor Casaubon, searching after this Etymology, did observe. I am not ignorant, that Julius Firmicus, and the Platonists are of Opinion, that in these names, Masculus significat Vir∣tutem Efficientem; Foemina Virtutem ipsam, ac potentiam capientem Numinis. And if we but rightly consider this Doctrine, we shall finde it, to be very little different from the former. And perhaps, for this reason it was, that the Heavens also were called, Coe∣lum, & Caelus; as Pighius Campensis testifies, in his Themis; where he produceth this An∣cient Inscription, COELVS AET∣ERNVS JUPITER: Or else, ac∣cording to our former Conjecture, the Hea∣ven was so called; because it was Favour∣ble to some; and either Indifferent, or else Adverse to others.

8. As concerning the Planet Saturne, these Ancient Hebrewes stood in great Dread of It: because they did observe, that those, that were borne under the Dominion of this Starre, were Melancholicke, and Sickly. And this is the reason that the Chaldeans, who gave themselves over to the Worship of many False Gods, observing, that this Starre was very Hurtfull to them; thought good, by some Sacrifice or other, to render it more Propitious, and Favourable to them. And there being no other Sacrifice more Proper for It, then that whereon It so often shewes Its sad Effects; that is to say, new∣borne Children; they began to sacrifice of These, to this Planet under the name of Mo∣loc, quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Melech; that is to say, a King: because it raigned Imperiously over Men; or rather, shewed it selfe a Tyrant over them, by afflicting them with Diseases, and a thou∣sand other Disasters, at Its owne Pleasure; as Tyrants use to doe. And this is confir∣med also, by that other name of Baal, by which the Idol of this Starre was likewise called; which signifies as much as Master, or Lord. And my Opinion is, that from hence it is, that the Greekes, and Latines have taken occasion to invent the Fable, of Saturnes Eat∣ing his owne Children. I shall not here proceed any further, in setting downe the rest

of those Choyse observations, concerning this Moloc, which are delivered by Aben Esra, upon Amos, because that, besides that they are not any thing at all to my Purpose; they are also too long, to be inserted here.

9. After the Observation of the Planets, these Fathers, saith Kapol, entred next upon that of the other Starres, which are usually called Constellations. I shall not here bring in, what Aben-Arè hath collected out of the Ancients, touching these Starres now menti∣oned: because I intend not to produce any thing, that is translated into Latine, and that the World hath already seen, or may see, if it please: as namely, the Workes of this Learned Astrologer, which are translated into Latine, by the Conciliator. I shall on∣ly note this by the Way, which the Transla∣tor observed not, concerning the Originall Text; that where Aben-Aré speakes of the Nature of these Signes; he doth not therein follow the example of the Ancients, who ne∣ver descended to Particulars, as the Later Astrologers have done since; who tell us, for example, what Signes cause a Quicke Wit; and what render Men Good-natured, Courteous, and Affable; as, Gemini, Virga, and Libra: and which make them Dull, and Brutish; as Aries, Taurus, Leo, and Ca∣pricorne: which make them Fruitfull; as

Scorpio, Pisces, and Cancer: and which, on the Contrary, make them Barren; as Ge∣mini, Leò, and Virgo: and so of the rest, which are all reckoned up by this Rabbine. But they pronounced only in Generall Termes, of these Fixed Starres, which they called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Oghmedim; as they did of the Planets, which they also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Le∣chet, Ambulones, Wanderers; as Reuclin hath observed.

10. And here, since we are fallen upon the Workes of Aben-Aré, which are tran∣slated by the Conciliator; I shall give the Learned this Advertisement, that the Trans∣lation doth not alwayes exactly answer the Originall; and that there are also some cer∣taine Tracts added, which are not found at all in the Hebrew. Those Peices, that are Legitimate, are these that follow: First, a Tract entitled, Initium Sapientiae; which is called by the Conciliator, Introductorium: which is indeed a very Choyce Peice; and containes in it, what ever is necessary to be observed, in the Nativity of a Child. Ano∣ther, called Liber Rationum; where he di∣scourseth of the Natures of the Signes, the Revolution of Daies, and Ages; and of those Angels, which have the Government of the world, in their severall Turnes; which is a Position maintained by Robert Flud also,

in his Apology for the Brethren of the Rosy Crosse: as we have observed, in our Notes upon R. Elcha. Then follow in order these other Books. Liber Interrogationum. Li∣ber Luminarium; et Cognitio dici Critici: seu, de Cognitione cause Crisis. De Mundo, vel seculo: which the Translator calls, Liber Conjunctionum Planetarum, & Revolutionum annorum Mundi: where he makes a Repe∣tition of many things, which are set down, only in the Second Book, by the Author. It appeares then by this Catalogue, that those two Tracts, which the Conciliator makes to follow these, and intitles, Liber Nativitatum, & Revolutionum earum: and, Liber Electio∣num, are not found in the Hebrew: neither could I ever meet with any such Tracts, in any one of all those Copies that I have seen of this Rabbins Works: nor yet, with di∣verse other things, which are handled in That Collection, which the Translator calls, Tractatus insuper Particulares ejusdem Abra∣hae, in quibus tractatur de Significationibus Planetarum, in duodecim domibus. Howe∣ver, the Learned are very much obliged unto him: seeing that, before this Transla∣tion of his came abroad into the World; the Astrology of the Hebrewes was who∣ly Unknowne to the Latines. But to re∣turne.

11. We have shewed, what Stars these Ancient Astrologers accounted Malignant, in the Nativities of Children: Let us now see, which were those they accounted Be∣nigne, and Favourable; and from whose As∣pects, they Presaged all Good Fortune to the New-born Child.

Abarbanel then saith, that Sol was the Chiefest, from whom they took their Omens of Good: and this was the reason, saith the same Author, that when God caused King Hezekiah to be borne again, as it were, the second time; he made choise of the Sun, to be the Sign, by which this Miracle should be wrought. Next after the Sun, they ac∣counted Venus to be most Propitious: and perhaps from this Observation of the Anci∣ents, it was, that next to the Sun, and the Moon, This Planet was most especially Wor∣shipped, throughout the whole East; as it is affirmed by R. Kapol Ben-Samuel. These Ancient Hebrews acknowledged also the Pla∣net Jupiter, (which they sometimes called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gad, and sometimes also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mazal Tob, and those that came after them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cocheb tsedek;) to be a very Favourable Star. For which reason it was, that the New-mar∣ried Man was wont to give his Bride a Ring, whereon was ingraved the fore-named words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mazal tob; that is to say, in the Na∣tural

signification of the Words, A Good Star, or Good Fortune: desiring, by this Cere∣mony, that She might be delivered of all her Children, under this Favourable Starre: as it hath been observed, both by Munster, Aben-Ezra, and Chomer. Insomuch that the Later of these Authors affirmes, that even in His time there were some that were so Cu∣rious (as he calls them) in these Observati∣ons, (or rather, as we may justly say, so Me∣lancholick, and Foolish;) as that they would not lye with their Wives, but at some cer∣tain houres; to the end, that if they should prove with Child, they might be brought to bed, under this Starre; whose Revolutions they were most diligent in Calculating. But these Strange Fancies are found, only among the Later Jewes; and never entred so much as into the Thoughts of their Fore-fathers, the Ancient Hebrewes; (as the same Chomer affirmes;) who observed only That, which a certain Pure Innocence dictated unto them; attributing no other Effect to the Stars, then what were meerly Naturall; and whose causes were imprinted on these Cele∣stiall Bodies, by Him, who created all things in their Perfection.

12. But it is now time, that we answer this Weighty Objection, that is made against us: namely, that seeing that the Holy Scrip∣tures

make not any mention, of any of these Astrologicall Curipsities, in the Lives of the Patriarks, whom we affirm to have been Cal∣culaters of Nativities; a man may very well account them to be False, if not Dangerous: seeing they are grounded only upon the Fan∣tasticall Conceits of the Rabbins, who are known to have been of the Faction of the Judiciary Astrologers.

If I had not already elsewhere defended the Innocence of the Learned Jewes, in this Particular; I should in this place have taken an occasion to shew, how much our Christian Writers have injured them, by charging them unjustly with such things, as they were never guilty of. But now I shall only here make it appear, that these Astrologicall Curiosi∣ties may be proved out of the Holy Scrip∣tures.

For confirmation then, of what we have here proposed, we read in Genesis, that Leah, Jacobs Wife, called one of her Sons by the name of the Planet Jupiter, which is called Gad; under which, no doubt he was born: et peperit Zil∣pah, saith the Latine, following the Originall, ancilla Leah ipsi Jacob filium; et ait Leah, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bagad; et vocavit nomen ejus, Gad. The Vulgar Translation, and S. Hierome, instead of Bagad, translate Foclicitér: which is the same with, Cum Bona Fortuna; as it is

proved by S. Angustine; who reprehendeth those, that collected from this Text, that the Ancients worshipped Fortune. Vnde vi∣detur Occasio (saith he) non benè intelligentibus dari, tanquam illi homines Fortunam colue∣rint, &c. And that it may clearly and evi∣dently appear, that the Vulgar Translation understands by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gad, Fortuna Bona, which is one of the Epithets, that is given to the Planet Jupiter, as is acknowledged on all hands; we need but turn to the 65. Chapter of Isaiah, ver. 11. where the same word is rendered by, Fortuna: Vos qui dereliquist is Dominum; qui obliti estis montem Sanctum meum; qui ponitis Fortunae, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Legad,) mensam, et libatis super eam. The Sepuagint also had long before given the same Interpre∣tation of this word, rendering 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bagad, in Fortuna.

Now that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gad is the Planet Jupiter, Aben-Esra testifieth expresly, where he saies; that the Targum purposely retained this word, as being the most proper for the expressing of this Star. And Abarbanel, upon the same Text of Genesis, expounds this Passage with∣out any Scruple at all, thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vegad hou Cochab Tsedek: that is to say; This Gad is the Planet Jupiter: as you may see in the Learned Pagnin; who, being a Christian, ought the lesse to be suspected.

The Learned may also have recourse to the Great Masoreth; where this word is reckon∣ed in the number of those Fifteen, that are written Imperfectly; and yet are read, as though they were perfect, and wanted not any Letter. And this is the reason, that in all the Correct, Hebrew Bibles, you al∣waies see this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Text, expres∣sed by a little Mark, which sends you to the Margine; where you find it written at length, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bagad. All these things being considered, it will appear most evidently, that this Child of Jacobs, was born under the most Propitious Planet Jupiter, which is, for This Reason, called by the name of Gad; which name was also given to the same Child. Now if it be demanded; why doe we not then any where else meet with the like Example? Jacob Ben-Samuel answereth: that This was observed, chiefly, by reason of the Jealousie, that was betwixt the two Sisters, Leah and Rachel, Jacob's Wives. For, Leah seeing, that her Sister had two Children already; which made her so proud, as that She began to boast, Comparavit me Deus cum sorore mea: fearing, lest that after She should have gi∣ven over Child-bearing, her Sister would have the upper hand of her, and that She should be no longer beloved by her Hus∣band; She gave her Maid unto him, and

caused him to goe in unto Her: and as soon as she perceived her to be with Child, she observed so well the time of her falling it Travell; that seeing her bring forth a Mar Child, and that under the Planet Jupiter too as she had learnt to speak, from her Husband she accounting her selfe now more happy then her Sister, would have him called also by the name of this so Propitious a Planet.

And these were the Astrologicall Obser∣vations of these Patriarks; which were so much the more Holy, and Religious, in that they wrought in these Good Men, a Con∣tinuall Admiration of the Works of God. But, those that came after them, mixing superstition with this Astrology of their Fore-fathers; it came in a short time to be Corrupted, and to loose its First Pu∣ritie.

13. Thus the Egyptians, who were neighbours to the Chaldeans, of whom they also learnt this Science; were the first that filled it with a world of Vanities, or rather, Abominations: as you may see in Rabbt Mo∣ses his Ductor dubiorum; who often cites these Books: De Servitio Egyptiaco: De ri∣tu Zabiorum: &, De Arte Magica, which is otherwise a very choise Book; a part where∣of I have seen in Hebrew; but it was Origi∣nally

written in Egyptian, by Centir the Phi∣losopher. The Egyptians then were the first Authors of this Alteration in Astrolo∣gy: yet were they not, neverthelesse the In∣venters of the Characters of the Planets; ♄ ♃ ♂ ☉ ♀ ☿ ☽: for, none of them, except one, or two, are to be found in any of the Ancient Monuments of this Nation: and besides, those that are found there, have a clear different signification, from what at this day they have with us. And certainly, if they had desired to have represented Saturne, by a Sickle; they would have figured a Sickle; and not have set downe this Character ♄, which is no whit at all like it: and so of Ju∣piter, ♃; of Venus, ♀; and the rest. And now let any one judge, what reason we have to give any Credit, to the Author of those Collections, which are inserted at the end of Hyginus his Works; when he tels us, that these Characters came, not only from the Egyptians, but from the Chaldeans also. Chal∣daicae sunt, (saith he) atque Egyptiacae Notae, quibus Planetae ab Astronomis insigniuntur. But he, good Man, understood not, that the Reasons, why Saturne is pictured with a Sith, or Sickle; and Jupiter, with a Thunderbolt, were things these People never dreamt of; and were a long time after forged, by the

Giddy-headed Greekes, who turned all man∣ner of things into Fables; and who thought, they should never be taken for men of worth; unlesse they invented, and published to the world, these their Fooleries; which have since wrought us this Unhappinesse, that we have but a Dark, Confused Notion, of the Wise∣dome of the Ancients. So that, endeavour∣ing to give us a New Kind of Astrology, which was stuffed up with Fables; their Horoscopes were crected upon an infinite Rabble of False Deities, which they assigned to the Stars. And thus at length, they be∣gan to teach, that the Planets themselves were Gods; whereof some were of a Gen∣tle, and others of a Sterne Nature; calling Saturne, by reason of its Malignancy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the name of a Certain Goddesse, the Reyengeresse of Injuries; so called, say They, ab Indignatione. Jupiter was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Victory: Mars 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Boldnesse: The Sun, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Good Demon: Venus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Love: Mercury, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Necessity: and the Moon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Good Fortune: search∣ing after the good Fortune of the Child, in these Appellations, which they called, Sortes Fortunae.

14. Now as it was their Designe, to imitate the Ancients, and to follow them in their Inventions: So did they notwithstand∣ing

endeavour, either to corrupt their Do∣ctrine, or else to adde something to it: that they might not be thought to have borrowed the Whole from any body: such is the pow∣er of Ambition, and Vain-glory. Thus in the twelve Houses, wherein the Planets mu∣tuall Aspects to each other, throughout the Signes of the Zodiacke, are set downe; they thought sit to foretell of the Child, not such things as take their Originall from the In∣stant of the Childs Birth, which are called Congenitae; and which the Ancient Hebrewes also observed; but, from those rather, that happened after its Birth. Those that are de∣sirous to be satisfied herein, may have re∣course to Scaligers. Notes upon Manilius; where he sets downe the manner of erecting this kind of Theme, or Figure of a Nativity: where the First House shews, that the Child shall be a House-keeper: the Second, that he shal be a Souldier, and a Travailer; the Third, that he shall be a man of great Employment; and so of the rest.

These Houses, Manilius calleth, Athla; as, for example, when he would say, the First House, he saies, the First Athlon; or the Se∣cond, the 2^d. Athlon, &c. Whereupon Scaliger takes occasion to refute Picus Miran∣dula, and Jo. de Roias, a Spaniard, for saying that these Athla, mentioned by Manilius,

were only the Theme of a Nativity, or Horo∣scope, as they are now usually taken: whereas He affirmes, on the Contrary, that the Au∣thor understands hereby, whatsoever is Ac∣quired, beside the Natural Inclination of the Child. Et ut meliùs, saith he, mentem Ma∣nilij aperiam, duo Themata homines praecipua instituit; alterum Geniturae, alterum Actionum. So that these Athla are not the Theme, or Fi∣gure of the Nativity, or of such things, as are borne with us; but rather, whatsoever wee Acquire afterwards. And here Scaliger takes occasion to let the world know, that Himselfe is the onely Man, that hath rescued his Ath∣lon, out of the very Jaws of Oblivion; which, he saies, is a word used only by Manilius; and which, though it be very Ancient, yet neither the Jewes, Greeks, nor Arabians had any knowledge of. He confesseth them, that it is very Ancient: Now would I very faine aske this Question of Him: Whether this Word, if it be so Ancient, be either Greeke, Hebrew, or Arabicke? I suppose, hee would be very wary, how he answered this Questi∣on, lest he should be forced to contradict himselfe. Let us see then, if we can discover the true Originall of this Word; and briefly set downe, whence this Athlon, whose Ety∣mology hath been for so long time unknown, is derived.

We have formerly shewed, that the Anci∣ent Hebrewes digested all the Observations which they made, at the Nativity of a Child, into Twelve Places; either on some Instru∣ment, or else in a plaine Figure only. We have also said, that these Twelve Places, ac∣cording to Abarbanel, & R. Jacob Kapol, were called by one Generall name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ma∣chataloth, that is to say, Ligaturae: not ac∣cording to the Usual Acception of the Lature Word Ligatura, which signifies a little Scrol tyed about the Neck, or Arme, for the cure of some Disease or other. R. Nathan much abuseth himselfe, in taking the word in this Sense, and saying, that they used to tie the Ge∣niture, or Figure of the Nativity, about the Neck of the Child; which Abarbanel proves to bee very False: But they were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Machataloth, from the Verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chatal, which signifies, to Bind; because that they were taken, and considered all together, as United; and not severally, and apart. For, if any one of them were omitted, there could no perfect Judgement be given of the For∣tune of the Child. Now, from this Chatal, or Machataloth, is Athlon corrupted; which Manilius, describing the Astrology of the Ancients, hath so often made use of, and none but Hee. And thus you see, whence this word, which Scaliger so much rejoyceth

over, and will needs perswade us, 'twas utter∣ly Unknown to the Hebrewes, is derived. As for the Greekes, though perhaps they might have it; yet the Vaine-glory wherewith they were puffed up, made them forbeare the use of it; and put them upon inventing of new Termes, for all that they ever had received from the Ancients; by this means depriving Us of the knowledge of Antiquity; the hid∣den Mysteries whereof we shall more fully discover, in our Cribrum Cabalisticum; and shall there also more fully prosecute this Choyce Point of Learning, touching the A∣strology of the Ancients. Let us now de∣scend to the Reading of the Stars.

Notes

• Damasc. 2. lib. de Fide. Contrae Cent. l. 3. c. 54.8••.
• Cent. A∣phor. 38.
• 1. Part. q. 150. art. 4. & 2. q. 3. art. 5. videat & finis li∣bri de generat.
• Acrote∣leut. A∣stronom.
• Antiq. 1.
• Lib. 5, 6, 7.
• In Act. Apost. c. 7.
• Ecclesi∣ast.
• De vit. colit. Comp. l. 3. c. 26.
• Vid. Ja∣cob. de Valentia, in 1 Psal. & Fabr. in Scudo. l. 2. c. 21.
• Tract. 2. cap. 4.
• Sa. 14. v. 15. &c.
• Advers. Gent. De Idol. van. De Trin. l. 1. Mo∣reh Ne∣boch. l. 2. Divin. Instit. Colat. 8.
• Part. 11. quaest. 138.
• Porph. l. 1. de Phi∣tosoph. Resp.
• Ibid.
• In Chald
• L
• 3. Reg. c. 6. v. 37. & 38. et cap. 8. vers. 2.
• In 12. Exod. In Thisb. In Ka∣lend. Heb. Glob. ling. Sanct. Lib 8. Anaceph. Hebraic. mens.
• Praefat. in Ho∣rologio∣graph.
• Dello Seudo, di Christo, overo di David. l. 2.
• In Gal∣gal. Ha∣mizra. Chim.
• De sid. et leg. De leg. & sect.
• Commen••. in Ptol. lib. 2.
• In Spher. Barb. Manil. fol. 487. & seq nov. Ed.
• †

  In lib. Horaiot. & passim in li. Mis. Thorab. & Mor. Neb. lib. Taamin, & Astag. Ha••izr. Lib. Mil∣ban••t. haschem, tract. 4, 5 & 6. con∣tr. Aver. In Choc∣met. ba∣coc. In Thor. Jessod. laghol. In agh∣mouq. In The∣cum.
• Isa. 11.6 Thren. 2.3.9. Dan. 7.5
• In Astr. Ind.
• In ord. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 cap. 9. quod in∣cip. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fol. 19. colum. 2.
• Not. & Emendat. in Manil. In Sphaer Io. de Sa∣crobose. Part. 1.
• Adam, Eve; Out Lilith.
• In cap. 1. Amos. Vbi Mo∣los. Ki. un, Pe••∣sicè, et Arabice vocari as∣serit.
• De Art. Cap. Lib. 3.
• See my Advertise¦ment to the Lear∣ned, touch¦ing the Orientall Langua∣ges.
• Gen. 30.11.
• In Sphaet Iud.part. 3. sec. 5. col. 2.
• Thesaur. lingu. in Gad.