Book XI, chapters 13–23: Augury confuted; figure-casters and astrologers

CHAP. XIII. Of the Objects whereupon the Augurers used to Prognosticate, with certain Cautions and Notes.

THe Gentiles, which treat of this matter, repeat an innumerable multitude of Objects, whereupon they prognosticate good or bad luck. And a great matter is made of sneezing, wherein the number of sneezings and the time thereof is greatly noted; the tingling in the finger, the elbow, the toe, the knee, &c. are singular notes also to be observed in this Art; though specially herein are marked the flying of Fowls, and meeting of Beasts, with this general caution, that the object or matter whereon men divine, must be sudden and unlocked for: which regard, children and some old fools have to the gathering Prim-roses, True-loves, and four-leaved grass: Item, the person unto whom such an object offereth it self unawares; Item, the intention of the diviner, whereof the object which is met, is referred to Augury; Item, the hour in which the object is without fore-knowledge upon the sudden met withal, and so forth.

Pliny reporteth that Gryphes flie alwayes to the place of slaughter, two or three dayes before the battel is fought; which was seen and tryed at the battel of Troy; and in respect thereof, the Gryphe was allowed to be the chief Bird of Augury. But among the innumerable number of the portentous Beast, Fowls, Serpents, and other creatures, the Toad is the most excellent object, whose ugly deformity signifieth sweet and amiable fortune: in respect whereof some superstitious Witches preserve Toads for their familiars. And some one of good credit (whom I could name) having convented the Witches themselves, hath starved divers of their Devils, which they kept in boxes in the likeness of Toads.

Plutarch Cheronaeus saith, that the place and site of the signs that we receive by Augury, are specially to be noted: for if we receive them on the left side, good luck; if on the right side, ill luck insueth: because terrene and mortal things are opposite and contrary to divine and heavenly things; for that which the Gods deliver with the right hand, falleth to our left side; and so contrariwise.

CHAP. XIV. The division of Augury; persons admittable into the Colledges of Augury; of their Superstition.

THe latter Diviners in these mysteries, have divided their soothsayings into twelve Superstitions, as Augustinus Niphus termeth them. The first is prosperity; the second, ill luck, as when one goeth out of his house, and seeth an unlucky beast lying on the right side of his way; the third is destinie; the fourth is fortune; the fifth is ill hap, as when an infortunate beast feedeth on the right side of your way; the sixt is utility; the seventh is hurt; the eight is called a cautel, as when a beast followeth one, and stayeth at any side, not passing beyond him, which is a sign of good luck; the ninth is infelicity, and that is contrary to the eight, as when the beast passeth before one; the tenth is perfection; the eleventh is imperfection; the twelft is confusion. Thus farre he.

Among the Romans none could be received into the Colledge of Augurers that had a bile, or had been bitten with a Dog, &c. and at the times of their exercise, even at noon-days, they lighted Candles. From whence the Papists convey unto their Church those points of infidelity. Finally, their observations were so infinite and ridiculous, that there flew not a sparkle out of the fire, but it betokened somewhat.

CHAP. XV. Of the Common Peoples fond and superstitious Collections and Observations.

AMongst us there be many women, and effeminate men (marry Papists alwayes, as by their superstition may appear) that make great Divinations upon the shedding of Salt, Wine, &c. and for the observation of dayes and hours use as great Witchcraft as in any thing: For if one chance to take a fall from a Horse, either in a slippery or stumbling way, he will note the day and hour, and count that time unlucky for a journey. Otherwise, he that receiveth a mischance, will consider whether he met not a Cat, or a Hare, when he went first out of his doores in the morning; or stumbled not at the threshhold at his going out; or put not on his shirt the wrong side outwards; or his left shooe on his right foot, which Augustus Caesar reputed for the worst luck that might befal. But above all other Nations (as Martinus de Arles witnesseth) the Spaniards are most superstitious herein; and of Spain, the people of the Province of Lusitania is the most fond: For one will say, I had a dream to night, or a Crow croaked upon my house, or an Owl flew by me, and screeched, (at which Augury Lucius Sylla took his death), or a Cock crew contrary to his hour. Another saith, The Moon is at the prime; another, that the Sun rose in a cloud and looked pale, or a Star shot and shined in the air; or a strange Cat came into the house; or a Hen fell from the top of the house. Many will go to bed again, if they sneeze before their shooes be on their feet; some will hold fast their left thumb in their right hand when they hickot; or else will hold their chin with their right hand whiles a Gospel is sung. It is thought very ill luck of some, that a child, or any other living creature, should pass between two friends as they walk together; for they say it portendeth a division of friendship. Among the Papists themselves, if any hunters, as they were a hunting, chanced to meet a Frier, or a Priest, they thought it so ill luck, as they would couple up their Hounds, and go home, being in despair of any further sport that day. Marry if they had used venery with a begger, they should win all the money they played for that day at dice. The like folly is to be imputed unto them that observe (as true or probable) old verses, wherein can be no reasonable cause of such effects which are brought to pass only by Gods power, and at his pleasure. Of this sort be these that follow:

Vincenti festo si sol radiet memor esto.

Englished by Abraham Fleming:

Remember on S. Vincents day,
If that the Sun his beams display.

Clara dies Pauli bona tempora denotat anni.

Englished by Abraham Fleming:

If Paul th' Apstoles day be clear,
It doth fore-shew a lucky year.

Si sol splendescat Mariâ purificante,
Major erit glacies post festum quàm fuit antc.

Englished by Abraham Fleming:

If Maries purifying day
Be clear and bright with Sunny ray,
Then frost and cold shall be much more
After the feast than was before.

Serò rubens coelum cras indicat esse serenum;
Si manè rubescit, ventus vel pluvia crescit.

Englished by Abraham Fleming:

The skie being red at evening,
Fore-shews a fair and clear morning;
But if the morning riseth red,
Of wind or rain we shall be sped.

Some stick a needle or a buckle into a certain tree, neer to the Cathedral Church of S. Christopher, or of some other Saint, hoping thereby to be delivered that year from the headach. Item, Maids forsooth hang some of their hair before the Image of S. Urbane, because they would have the rest of the hair grow long and be yellow. Item, Women with child run to Church, and tie their Girdles or Shooe-lachets about a Bell, and strike upon the same thrice, thinking that the sound thereof hasteth their good delivery. But sithence, these things begin to touch the vanities and superstitions of Incantations, I will refer you thither, where you shall see of that stuffe abundance, beginning at the word Habar.

CHAP. XVI. How old Writers vary about the matter, the manner, and the means, whereby things augurifical are moved.

THeophrastus and Themistius affirm, that whatsoever happeneth unto man suddenly and by chance, cometh from the Providence of God. So as Themistius gathereth, that men in that respect Prophesie, when they speak what cometh in their brain upon the sudden, though not knowing or understanding what they say. And that seeing God hath a care for us, it agreeth with reason (as Theophrastus saith) that he shew us by some mean whatsoever shall happen: For with Pythagoras he concludeth, that all foreshews and auguries are the voyces and words of God, by the which he foretelleth man the good or evil that shall betide.

Trismegistus affirmeth, that all augurifical things are moved by Devils; Porphyrie saith by Gods, or tather good Angels, according to the opinion of Plotinus and Jamblichus. Some other affirm, they are moved by the Moon wandring through the twelve Signs of the Zodiake, because the Moon hath dominion in all sudden matters. The Aegyptian Astronomers hold, that the Moon ordereth not those portentous matters, but Stella errans, a wandering Star, &c.

CHAP. XVII. How ridiculous an Art Augury is; how Cato mocked it; Aristotle's reason against it; fond Collections of Augurers, who allowed, and who disallowed it.

VErily all these Observations being neither grounded on Gods Word, nor Physical or Philosophical Reason, are Vanities, Superstitions, Lyes, and meer Witchcraft; as whereby the world hath long time been, and is still abused and cosened. It is written, Non est vestrum scire tempora & momenta, &c. It is not for you to know the times and seasons, which the Father hath put in his own power. The most godly men and the wisest Philosophers have given no credit hereunto. S. Augustine saith, Qui his divinationibus credit, sciat se fidem Christianam & baptismum praevaricasse, & Paganum Dei q; inimicum esse. He that gives credit to these Divinations, let him know that he hath abused the Christian Faith and his Baptism, and is a Pagan, and an Enemy to God. One told Cato, that a Rat had carryed away and eaten his Hose, which the party said was a wonderful sign. Nay (said Cato) I think not so; but if the Hose had eaten the Rat, that had been a wonderful token indeed. When Nonius told Cicero that they should have good success in battle, because seven Eagles were taken in Pompies Camp, he answered thus; No doubt it will be even so, if that we chance to fight with Pies. In like case also he answered Labienus, who prophesied like success by such Divinations, That through the hope of such toyes, Pompy lost all his Pavillions not long before.

What wise man would think, that God would commit his councel to a Daw, an Owl, a Swine, or a Toad; or that he would hide his secret purposes in the dung and bowels of Beasts? Aristotle thus reasoneth; Augury or Divinations are neither the causes nor effects of things to come; Ergo, they do not thereby foretel things truly, but by chance. As if I dream that my friend will come to my house, and he cometh indeed: yet neither dream nor imagination is more the cause of my friends coming than the chattering of a Pie.

When Hannibal overthrew Marcus Marcellus, the Beast sacrificed wanted a piece of his heart; therefore forsooth Marius when he sacrificed at Utica, and the beast lacked his liver, he must needs have the like success. These are their Collections, and as vain as if they said, that the building of Tenderden-steeple was the cause of Goodwines-Sands, or the decay of Sandwich-Haven. S. Augustine saith, that these Observations are most superstitious. But we read in the fourth Psalm, a sentence which might disswade any Christian from this folly and impiety; O ye sons of men, how long will ye turn my glory into shame, loving vanity, and seeking lies? The like is read in many other places of Scripture.

Of such as allow this folly, I can commend Pliny best, who saith, that the operation of these Auguries is as we take them: For if we take them in good part, they are signs of good luck; if we take them in ill part, ill luck followeth; if we neglect them, and weigh them not, they do neither good nor harm. Thomas of Aquine reasoneth in this wise; The Stars, whose course is certain, have greater affinity and community with mans actions, than Auguries; and yet our doings are neither directed nor proceed from the Starrs; Which thing also Ptolomey witnesseth, saying Sapiens dominabitur astris, A wiseman over-ruleth the Starrs.

CHAP. XVIII. Pond Distinctions of the Heathen Writers concerning Augury.

THe Heathen made a distinction between divine, natural, and casual Auguries. Divine Auguries were such, as men were made believe were done miraculously, as when Dogs spake, as at the expulsion of Tarquinius out of his Kingdom; or when Trees spake, as before the death of Caesar; or when Horses spake, as did a Horse whose name was Zanthus. Many learned Christians confess, that such things as may indeed have a divine cause, may be called divine Auguries, or rather fore-warnings of God, and tokens either of his blessings or discontentation; as the Star was a token of a safe passage to the Magicians that sought Christ; so was the Cock-crowing an Augury to Peter for his conversion. And many such other Divinations or Auguries (if it be lawful so to term them) are in Scriptures to be found.

CHAP. XIX. Of Natural and Casual Augury, the one allowed, and the other disallowed.

NAtural Augury is a Physical or Philosophical observation; because humane and natural reason may be yielded for such events: as if one hear the Cock crow many times together, a man may guess that rain will follow shortly, as by the crying of Rooks, and by their extraordinary using of their wings in their flight, because through a natural instinct, provoked by the impression of the heavenly bodies, they are moved to know the times, according to the disposition of the weather, as it is necessary for their natures. And therefore Jeremy saith, Milvus in coelo cognovit tempus suum. The Physitian may argue a strength towards his patient, when he heareth him sneeze twice, which is a natural cause to judge by, and conjecture upon. But sure it is meer casual, and also very foolish and incredible, that by two sneezings, a man should be sure of good luck or success in his business; or by meeting of a Toad, a man should escape a danger, or atchieve an enterprise, &c.

CHAP. XX. A Confutation of Casual Augury which is meer Witchcraft, and upon what uncertainty those Divinations are grounded.

WHat imagination worketh in man or woman, many leaves would not comprehend; for as the qualities thereof are strange, and almost incredible, so would the discourse thereof be long and tedious, whereof I had occasion to speak elsewhere. But the power of our imagination extendeth nor to Beasts, nor reacheth to Birds, and therefore pertaineth not hereunto. Neither can the chance for the right or left side be good or bad luck in it self. Why should any Occurrent or Augury be good, because it cometh out of that part of the Heavens, where the good or beneficial Stars are placed? By that reason, all things should be good and happy that live on that side, but we see the contrary by experience, and as commonly as that.

The like absurdity and error is in them that credit those Divinations, because the Stars over the ninth House have dominion at the time of Augury. If it should betoken good luck, joy or gladness, to hear a noise in the house, when the Moon is in Aries: and contrariwise, if it be a sign of ill luck, sorrow, or grief for a Beast to come into the house, the Moon being in the same sign: here might be found a foul error and contrariety. And for somuch as both may happen at once, the rule must needs be false and ridiculous. And if there were any certain rules or notes to be gathered in these Divinations, the abuse therein is such, as the Word of God must needs be verified therein; to wit, I will destroy the tokens of Soothsayers, and make them that conjecture, fools.

CHAP. XXI. The Figure-casters are Witches; the uncertainty of their Art, and of their contradictions; Cornelius Agrippa's sentence against Judicial Astrologie.

THese Casters of Figures may be numbered among the cosening Witches, whose practice is above their reach, their purpose to gain, their knowledge stoln from Poets, their uncertain and full vanity, more plainly derided in the Scriptures, than any other folly. And thereupon many other trifling vanities are rooted and grounded, as Physiognomy, Palmestry, interpreting of Dreams, Monsters, Auguries, &c. the Professors whereof confess this to be the necessary Key to open the knowledge of all their secrets. For these fellows erect a figure of the Heavens, by the exposition whereof (together with the conjectures of similitudes and signs) they seek to find out the meaning of the significators, attributing to them the ends of all things, contrary to truth, reason, and divinity: their rules being so inconstant, that few Writers agree in the very principles thereof. For the Rabbbins, the old and new Writers, and the very best Philosophers dissent in the chief grounds thereof, differing in the propriety of the houses, whereout they wring the fore-telling of things to come, contending even about the number of spheres, being not yet resolved how to erect the beginnings and ends of the houses: for Ptolomy maketh them after one sort, Campanus after another, &c.

And as Alpetragus thinketh, that there be in the Heavens divers movings as yet to men unknown, so do others affirm (not without probability) that there may be Stars and Bodies, to whom these movings may accord, which cannot be seen, either through their exceeding highness, or that hitherto are not tryed with any observation of the Art. The true motion of Mars is not yet perceived, neither is it possible to find out the true entring of the Sun into the equinoctal points. It is not denied, that the Astronomers themselves have received their light, and their very Art from Poets, without whose fables the twelve signs, and the northerly and southerly figures had never ascended into Heaven. And yet (as C. Agryppa saith) Astrologers do sive, cosen men, and gain by these fables, whiles the Poets, which are the inventers of them, do live in beggery.

The very skilfullest Mathematicians confess, that it is impossible to find out any certain thing concerning the knowledge of Iudgments, as well for the innumerable causes which work together with the Heavens, being altogether, and one with the other to be considered: as also because influences do not constrain but incline: For many ordinary and extraordinary occasions do interrupt them; as education, custom, place, honesty, birth, blood, sickness, health, strength, weakness, meat, drink, liberty of mind, learning, &c. And they that have written the rules of judgment, and agreee neerest therein, being of equal authority and learning, publish so contrary opinions upon one thing, that it is unpossible for an Astrologian to pronounce a certainty upon so variable opinions; and otherwise, upon so uncertain reports no man is able to judge herein. So as (according to Ptolomy) the fore-knowledge of things to come by the Stars, dependeth as well upon the affections of the mind, as upon the observation of the Planets, proceeding rather from chance than Art, as whereby they deceive others, and are deceived themselves also.

CHAP. XXII. The subtilty of Astrologers to maintain the credit of their Art; why they remain in credit, certain impieties contained in Astrologers assertions.

IF you mark the cunning ones, you shall see them speak darkly of things to come, devising by artificial subtilty, doubtful Prognostications, easily to be applyed to every thing, Time, Prince, and Nation; and if any thing come to pass according to their Divinations, they fortifie their old Prognostications with new reasons. Nevertheless, in the multitude and variety of Stars, yea even in the very midst of them, they finde out some places in a good aspect, and some in an ill; and take occasion hereupon to say what they list, promising unto some men Honour, long Life, Wealth, Victory, Children, Marriage, Friends, Offices, and finally, everlasting Felicity: But if with any they be discontented, they say the Stars be not favourable to them, and threaten them with Hanging, Drowning, Beggery, Sickness, Misfortune, &c. And if one of these Prognostications fall out right, then they triumph above measure. If the Prognosticators be found to forge and lye alwayes (without such fortune as the blind man had in killing the Crow) they will excuse the matter, saying, that Sapiens dominatur astris, whereas (according to Agrippas words) neither the wiseman ruleth the Stars, nor the Stars the Wiseman, but God ruleth them both. Corn. Tacitus saith, That they are a people disloyal to Princes, deceiving them that believe them. And Varro saith, That the vanity of all superstitions floweth out of the bosome of Astrology. And if our life and fortune depend not on the Stars, then it is to be granted, that the Astrologers seek where nothing is to be found. But we are so fond, mistrustful and credulous, that we fear more the fables of Robin Goodfellow, Astrologers, and Witches, and believe more the things that are not, than the things that are. And the more unpossible a thing is, the more we stand in fear thereof; and the less likely to be true, the more we believe it. And if we were not such, I think with Cornelius Agrippa, that these Diviners, Astrologers, Conjurers, and Coseners would dye for hunger.

And our foolish light belief, forgetting things past, neglecting things present, aad very hasty to know things to come, doth so comfort and maintain these coseners; that whereas in other men, for making one lye, the faith of him that speaketh is so much mistrusted, that all the residue being true is not regarded: Contrariwise, in these cosenages among our Divinors, one truth spoken by hap, giveth such credit to all their lyes, that ever after we believe whatsoever they say, how incredible, impossible or false soever it be. Sir Thomas Moore saith, they know not who are in their own chambers, neither who maketh themselves cockolds, that take upon them all this cunning, knowledge and great foresight. But to enlarge their credit, or rather to manifest their impudency, they say the gift of Prophesie, the force of Religion, the secrets of Conscience, the power of Devils, the virtue of Miracles, the efficacy of Prayers, the state of the life to come, &c. doth only depend upon the Stars, and is given and known by them alone: For they say, that when the sign of Gemini is ascended, and Saturn and Mercury be joyned in Aquary, in the ninth house of the heavens, there is a Prophet born; and therefore that Christ had so many virtues, because he had in that place Saturn and Gemini. Yea, these Astrologers do not stick to say, that the Stars distribute all sorts of Religions, wherein Jupiter is the especial patron, who being joyned with Saturn, maketh the religion of the Jews; with Mercury of the Christians; with the Moon of Antichristianity. Yea, they affirm, that the faith of every man may be known to them as well as to God. And that Christ himself did use the election of hours in his Miracles; so as the Jews could not hurt him whilest he went to Jerusalem, and therefore that he said to his Disciples that forbad him to go, Are there not twelve hours in the day?

CHAP. XXIII. Who have power to drive away Devils with their only presence, who shall receive of God whatsoever they ask in Prayer, who shall obtain everlasting life by means of constellations, as Nativity-casters affirm.

THey say also, That he which hath Mars happily placed in the ninth house of the heavens, shall have power to drive away Devils with his only presence from them that be possessed. And he that shall pray to God when he findeth the Moon and Jupiter joyned with the Dragons-head in the midst of the heavens, shall obtain whatsoever he asketh; and that Jupiter and Saturn do give blessedness of the life to come. But if any in his nativity shall have Saturn happily placed in Leo, his soul shall have everlasting life. And hereunto subscribe Peter de Appona, Roger Bacon, Guido Bonatus, Arnold de villa nova, and the Cardinal of Alia. Furthermore, the providence of God is denyed, and the Miracles of Christ are diminished, when these powers of the heavens and their influences are in such sort advanced. Moses, Isaiah, Job, and Jeremiah, seem to dislike and reject it; and at Rome in times past, it was banished, and by Justinian condemned under pain of death. Finally, Seneca derided these Soothsaying Witches in this sort, Amongst the Cleones (saith he) there was a custom, that the [non-Latin script]. (which were gazers in the Air, watching when a storm of hail shoul fall) when they saw by any cloud that the shower was imminent and at hand, the use was (I say) because of the hurt which it might do to their vines, &c. diligently to warn the people thereof; who used not to provide Cloaks, or any such defence against it, but provided Sacrifices; the rich, Cocks and white Lambs; the poor would spoil themselves by cutting their thombs, as though (saith he) that little blood would ascend up to the clouds, and do any good for their relief in this matter.

And here by the way, I will impart unto you a Venetian superstition of great antiquity, and at this day (for ought I can read to the contrary) in use. It is written, That every year ordinarily upon Ascension day, the Duke of Venice, accompanyed with the States, goeth with great solemnity to the Sea, and after certain ceremonies ended, casteth thereinto a gold ring of great value and estimation for a Pacificatory oblation; wherewithal their predecessors supposed that the wrath of the Sea was asswaged. But this action, as a late writer saith, they do Desponsare sibi mare, that is, espouse the Sea unto themselves, &c.

Let us therefore, according to the Prophets advice, Ask rain of the Lord in the hours of the latter time, and he shall send white clouds, and give us rain, &c. for surely, the Idols (as the same Prophet saith) have spoken vanity, the Soothsayers have seen a lye, and the Dreamers have told a vain thing; they comfort in vain, and therefore they went awaey like sheep, &c. If any Sheepbiter or Witchmonger will follow them, they shall gone alone for me.