The Anatomy of Melancholy

as did the ancient Chaldean astrologers, against whom the prophet Jeremiah so often thunders; those pagan astrologers such as Nigidius Figulus, magicians and Priscillianists, whom Saint Augustine so vigorously refutes; those Arabian writers on astrological questions, the Nine Judges, Albumasar, Dorotheus and others; and our countryman Estuidus.

They presume, with Ptolemy, to determine from great conjunctions of stars the cycles of kingdoms and religions, and all future events—wars, plagues, schisms, heresies and everything else—all from the stars. They presume to foretell things that God, as Magini says, has reserved for himself and his intelligences—things God has reserved for himself and his angels—as though stars were the direct, inevitable causes of every future event.

In dialogue 52, on oracles, of his book On the Marvellous Secrets of Nature, Giulio Cesare Vanini explains this astrological doctrine of Ptolemy more freely, fully and openly than any of our modern writers except Cardano. A true disciple of his master Pomponazzi, following Peripatetic doctrine, he attributes all apparitions, portents, miracles, oracles, events, changes of religions and kingdoms, and so on, to natural causes—for which Marin Mersenne soundly castigates him, as he well deserves.

He will not acknowledge spirits, but attributes these things to the light, motion and influences of the heavens and stars, and to the intelligences that move the celestial spheres. The intelligence that moves the sphere, through the agency of heaven, and so on. Intelligences do everything; and after a long discussion of ancient miracles he asks: If demons can do these things, why cannot the intelligences that move the heavens?

As these great conjunctions and planetary aspects begin or end, vary, stand overhead and prevail, so religions, rites, ceremonies and kingdoms have their beginnings, development and endings. In cities, kings, religions and individual people these things are true and evident, as Aristotle seems to suggest and daily experience teaches, as anyone reading histories will see.

What was once holier or more illustrious in pagan religion than Jupiter? What now is baser and more detestable? Thus the heavenly bodies establish religions for the benefit of mortals, and when the influence ceases, the religious law ceases, and so on.

And because, according to their doctrines, the world, the intelligences and the influences of the stars are eternal, kingdoms, religions and their changes will likewise be eternal, returning in cycles after many ages. And mighty Achilles will be sent to Troy again. Religions and ceremonies will be reborn; human affairs will return to the same condition. Nothing exists now that did not exist before, and after other revolutions of the ages it exists, will exist, and so on—the same in kind, says Vanini, not in the individual, as Plato indicated.

These, says my author, are the doctrines of the Peripatetics; although I recount them, out of obedience to the Christian faith I abhor them—as a Christian I detest and hate them. Such were the beliefs of Peripatetics and astrologers in former times.