Myths and Marvels of Astronomy. Richard Anthony Proctor

1

These reflections were suggested to Tacitus by the conduct of Thrasyllus (chief astrologer of the Emperor Tiberius), when his skill was tested by his imperial employer after a manner characteristic of that agreeable monarch. The story runs thus (I follow Whewell's version): 'Those who were brought to Tiberius on any important matter, were admitted to an interview in an apartment situated on a lofty cliff in the island of Capreæ. They reached this place by a narrow path, accompanied by a single freedman of great bodily strength; and on their return, if the emperor had conceived any doubts of their trustworthiness, a single blow buried the secret and its victim in the ocean below. After Thrasyllus had, in this retreat, stated the results of his art as they concerned the emperor, Tiberius asked him whether he had calculated how long he himself had to live. The astrologer examined the aspect of the stars, and while he did this showed hesitation, alarm, increasing terror, and at last declared that "The present hour was for him critical, perhaps fatal." Tiberius embraced him, and told him "he was right in supposing he had been in danger, but that he should escape it," and made him henceforward his confidential counsellor.' It is evident, assuming the story to be true (as seems sufficiently probable), that the emperor was no match for the charlatan in craft. It was a natural thought on the former's part to test the skill of his astrologer by laying for him a trap such as the story indicates—a thought so natural, indeed, that it probably occurred to Thrasyllus himself long before Tiberius put the plan into practice. Even if Thrasyllus had not been already on the watch for such a trick, he would have been but a poor trickster himself if he had not detected it the moment it was attempted, or failed to see the sole safe course which was left open to him. Probably, with a man of the temper of Tiberius, such a counter-trick as Galeotti's in Quentin Durward would have been unsafe.

2

The belief in the influence of the stars and the planets on the fortunes of the new-born child was still rife when Shakespeare made Glendower boast:

At my nativity

The front of heaven was full of fiery shapes

Of burning cressets; know, that at my birth

The frame and huge foundation of the earth

Shook like a coward.

And Shakespeare showed himself dangerously tainted with freethought in assigning (even to the fiery Hotspur) the reply:

So it would have done

At the same season, if your mother's cat

Had kittened, though yourself had ne'er been born.

In a similar vein Butler, in Hudibras ridiculed the folly of those who believe in horoscopes and nativities:

As if the planet's first aspect

The tender infant did infect

In soul and body, and instil

All future good and future ill;

Which in their dark fatalities lurking,

At destined periods fall a-working,

And break out, like the hidden seeds

Of long diseases, into deeds,

In friendships, enmities, and strife.

And all th' emergencies of life.

3

Preface to the Rudolphine Tables.

4

It is commonly stated that Bacon opposed the Copernican theory because he disliked Gilbert, who had advocated it. 'Bacon,' says one of his editors, 'was too jealous of Gilbert to entertain one moment any doctrine that he advanced.' But, apart from the incredible littleness of mind which this explanation imputes to Bacon, it would also have been an incredible piece of folly on Bacon's part to advocate an inferior theory while a rival was left to support a better theory. Bacon saw clearly enough that men were on their way to the discovery of the true theory, and, so far as in him lay, he indicated how they should proceed in order most readily to reach the truth. It must, then, have been from conviction, not out of mere contradiction, that Bacon declared himself in favour of the Ptolemaic system. In fact, he speaks of the diurnal motion of the earth as 'an opinion which we can demonstrate to be most false;' doubtless having in his thoughts some such arguments as misled Tycho Brahe.

5

To Bacon's theological contemporaries this must have seemed a dreadful heresy, and possibly in our own days the assertion would be judged scarcely less harshly, seeing that the observance of the (so-called) Sabbath depends directly upon the belief in quite another origin of the week. Yet there can be little question that the week really had its origin in astrological formulæ.

6

In Bohn's edition the word 'defective' is here used, entirely changing the meaning of the sentence. Bacon registers an Astrologia Sana amongst the things needed for the advancement of learning, whereas he is made to say that such an astrology must be registered as defective.

7

The astrologers were exceedingly ingenious in showing that their art had given warning of the great plague and fire of London. Thus, the star which marks the Bull's northern horn—and which is described by Ptolemy as like Mars—was, they say, exactly in that part of the sign Gemini which is the ascendant of London, in 1666. Lilly, however, for whom they claim the credit of predicting the year of this calamity, laid no claim himself to that achievement; nay, specially denied that he knew when the fire was to happen. The story is rather curious. In 1651 Lilly had published his Monarchy or no Monarchy, which contained a number of curious hieroglyphics. Amongst these were two (see frontispiece) which appeared to portend plague and fire respectively. The hieroglyphic of the plague represents three dead bodies wrapped in death-clothes, and for these bodies two coffins lie ready and two graves are being dug; whence it was to be inferred that the number of deaths would exceed the supply of coffins and graves. The hieroglyphic of the fire represents several persons, gentlefolk on one side and commonfolk on the other, emptying water vessels on a furious fire into which two children are falling headlong. The occurrence of the plague in 1665 attracted no special notice to Lilly's supposed prediction of that event, though probably many talked of the coincidence as remarkable. But when in 1666 the great fire occurred, the House of Commons summoned Lilly to attend the committee appointed to enquire into the cause of the fire. 'At two of the clock on Friday, the 25th of October 1666,' he attended in the Speaker's chamber, 'to answer such questions as should then and there be asked him.' Sir Robert Brooke spoke to this effect: 'Mr. Lilly, this committee thought fit to summon you to appear before them this day, to know if you can say anything as to the cause of the late fire, or whether there might be any design therein. You are called the rather hither, because in a book of yours long since printed, you hinted some such thing by one of your hieroglyphics.' Unto which he replied: 'May it please your honours, after the beheading of the late king, considering that in the three subsequent years the Parliament acted nothing which concerned the settlement of the nation's peace, and seeing the generality of the people dissatisfied, the citizens of London discontented, and the soldiery prone to mutiny, I was desirous, according to the best knowledge God had given me, to make enquiry by the art I studied, what might, from that time, happen unto the Parliament and nation in general. At last, having satisfied myself as well as I could, and perfected my judgment therein, I thought it most convenient to signify my intentions and conceptions thereof in forms, shapes, types, hieroglyphics, etc., without any commentary, that so my judgment might be concealed from the vulgar, and made manifest only unto the wise; I herein imitating the examples of many wise philosophers who had done the like. Having found, sir, that the great city of London should be sadly afflicted with a great plague, and not long after with an exorbitant fire, I framed these two hieroglyphics, as represented in the book, which in effect have proved very true.' 'Did you foresee the year?' said one. 'I did not,' said Lilly; 'nor was desirous; of that I made no scrutiny. Now, sir, whether there was any design of burning the city, or any employed to that purpose, I must deal ingenuously with you, that since the fire I have taken much pains in the search thereof, but cannot or could not give myself the least satisfaction therein. I conclude that it was the finger of God only; but what instruments He used thereunto I am ignorant.'

8

Sir Toby Belch and Sir Andrew Aguecheek were evidently not well taught in astrology. 'Shall we set about some revels?' says the latter. 'What shall we do else?' says Toby; 'were we not born under Taurus?' 'Taurus, that's sides and heart,' says sapient Andrew. 'No, sir,' responds Toby, 'it's legs and thighs. Let me see thee

Скачать книгу