or else â—o the Coldnesse of the constitution of the â—arties affected which must consequently â—roduce effects contrary to those of Heat Now Heat we know makes men hardy â—rong and lively in all their Actions whereas on the other side Cold renders them fearefull heavy and dull And hence â—t is that we find Eunuches old men and women to bee more fearefull then any other the manners and affections of the mind following still the Temperature of the body according to Galens opinion Yet I thinke with the learned Andreas Laurentius that it were no hard matter to reconcile these two great Doctors that seem to stand at such a distance â—n their opinions and this to be done only by joyning these two causes together which they have delivered distinctly and apart and saying that the Temperature of the Humour should be the Principall and Primary cause which yet must also be seconded by the black Tincture cast upon the spirits by the Melancholy vapour which being very cold not only refrigerates the braine but also the heart which is the seat of that couragious faculty which they call Irascible and abates the heat of it whence presently followes Feare The same Humour being also blacke makes the Animall spirits grosse darke and full of fumes which should be cleare pure subtile and lightsome Now the Spirits being the cheife and principall Organ of the soule if they be both cold and blacke together they must necessarily hinder it's noblest faculties and especially the fancy alwaies representing unto it black species and strange Phantasmes which also may be perceived plainly by the eyes notwithstanding their residence is within the braine as Laurentius proves it by the instance of those that are now ready to be taken with a suddaine violent Eruption of blood at the Nose Now concerning desire which is the efficient cause of Love-Melancholy I shall here relate you a pleasant story out of Plato in his Conviv where he brings in Diotimus discoursing to Socrates the manner how love was begotten which was thus On a time on Venus birth day the Gods met all together at a great Feast and among the rest came Porus the God of plenty and sonne of Counsell When supper was done there comes to the floore Penia poverty begging for some of the reliques of their feast Now Porus being well warm'd with Nectar went forth into Jupiters Garden where being overtaken with a deep sleep Penia comes and lyes downe by him and by this devise was got with child by him and so brought forth Love who still retaining the condition of his Mother is alwaies poore leane sordid goes bare-foot wandring about the world without any dwelling without covering sleeping in Porches and in the streets But taking also after his Father he oftimes brings to passe great and worthy matters is manly couragious eager cautelous alwaies contriving some strange stratagems crafty ingenious a great Philosopher Inchanter Sorcerer a subtile Sophister To omit the diverse waies of Allegorizing this Fable reckoned up by Plutarch Marsilius Ficinus Plotinus Picus Mirandula and many other of the Academicks my opinion is that by Penia or Poverty is represented unto us the Lover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love saies he is a kind of desire and desire a kind of want or poverty Porus is the person that is worthy to be beloved yet cares not to be so who notwithstanding in sleeping when as the eyes of his soule are brought asleep by the Poppy seed of Inconsideration and carelesnesse without any regard of the Imperfections of his Love he satisfies his pleasures CAP. VI. The Externall Causes of Love-Melancholy I Shall not spend much time in reckoning up the many severall opinions of the ancient Poets Philosophers and Phyâ—â—tians concerning the cause of this Malaâ—y in that the greatest part of them are raiâ—d from false Principles and meere Chiâ—era's Such was the opinion of Epicurus who as Plutarch relates affirmed that here were certaine species that flowed from the loved Object which moved and caused a kinde of Titillation over the whole body sliding and passing gently in the seed by a certaine disposition of Aâ—omes and so were the cause of love Plato thought it was engendred by an Enthusiasme or Divine Rapture But I shall rather conclude with Galen that the Efficient cause of this Malady is whatsoever can cause Love Melancholy This Efficient cause is of two kinds either Internall or Externall Evident Manifest and Procatarcticke which the same Author sometimes calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the apparant true Cause The evident causes of Love according to the doctrine of the Morall Philosophers Platonists are five to wit the five Senses which the Poets understood by their fiction of the five golden shafts of Cupid The first is the sight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saies the Philosopher No maâ— was ever in love with one he never saw Cynthia prima suis miserum me cepit oâ— cellis Contactum nullis antè Cupidinibus Bright Cinthia's lovely eyes first set on finâ— My heart that ne're before felt Loves desire So that when we read in Philostratus that Paris and Helen were the first that ever were in love without having seen one another we are to understand that this love was extraordinary and out of some speciall grace granted them by the Immortall Gods for some secret ends of theirs Juvenall speakes of a blind man in Love as of a prodigy yet we read in Marius Equicola of a certaine great Lord named Ianfre Rudels that was in love with the Countesse of Tripoly before hee had ever seen her only at the report of those that came from those parts unto Bourdelois and he was so extreamely enamoured of her that he could not forbeare but presently puts forth to sea with a purpose to â—â—e Tripoly and prove whether or no â—ame had not beene too prodigall in the â—raise of this Ladies perfections But his â—oyage was so unfortunate that hee fell â—â—ck before he could arrive at his journeys and which the Lady hearing of she came â—â— person to visit and comfort him Some â—talian writers report that Petrarch was extreamely in love with his Laura before ever he saw her and that from this occasion the Italians ever since call this find of love Amore Petrarchevole To these objections we answer without laying false witnesse to the charge of these Historians that one swallow makes no summer And that all those Accidents which are Rare and singular acknowledge Fortune for their Authour whereas on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those things that are produced after one generall and constant course owne Nature not Chance for their Originall Touching the sense of hearing we must reckon up all those provocations that attend the reading of lascivious and dishonest bookes and which discourse of seed Generation and many secret diseases concerning the Impotency of men and Barrennesse of women which Physitians
bed makes folkes the moâ—â— inclined to Lust so on the other side immoderate waking dries the Braine and causes Melancholy So that we may conclude with the learned Hippocrates in hiâ— Aphorismes that Somnus Vigilia â—traque si modum excesserint malum Thâ— excessive use either of sleep or waking iâ— hurtfull So likewise to sleep upon one back by the generall consent of all Physitians is a great provocation to venery and for this cause must be reckoned among the Manifest causes of Love-Melancholy Galen about the end of his books Dâ— Loc. Affect proves by many Reasons an Examples that the want of convenienâ— Evacuation of the seed is a great cause of â—elancholy especially in such persons as â—â—e at ease and feed high except by freâ—â—ent and violent Exercise or Labour â—ey consume the superfluity of Blood â—hich otherwise would be converted inâ— Seed Equidem novi quosdam saies he â—ibus hujusmodi erat natura qui prae puâ—e a libidinis usu abhorrentes torpidi â—rique facti sunt nonnulli etiam Melanâ—licorum instar praeter modum moesti ac â—midi cibi etiam tum cupiditate tum coâ—one vitiatâ Quidam uxoris mortem â—gens à concubitu quo anteà creberriâ—e fuerat usus abstinens cibi cupiditatem â—isit atque ne exiguum quidem cibum conqu repotuit Vbi verò seipsum cogendo â—s cibi ingerebat protinus ad vomitum â—citabatur Moestus etiam apparebat non â—ùm has ob causas sed etiam ut Melanâ—olici solent citra manifestam occasionem have knowne some saith he that being â—turally so modest as that they were aâ—amed to exercise the Act of Venery â—ive by this meanes become dull and â—eavy and some extreame fearefull too â—â—d sad as Melancholy men are wont to be having neither any appetite to meaâ— nor concocting what they have eaten And I knew one saith he that having buried his wife whom he dearely loved and for griefe abstaining from those pleasures which he had often enjoyed witâ— her while she lived quite lost his stomacke to his meat and could not digest any thing at all Or if by chance he forced himselfe to eate against his stomacke he presenthe vomited it up againe and was withaâ— very sad and that without any manifeâ—â— cause as Melancholy men are wont to be And a little lower in the same Chapter he tells a story of one that fell into the Priapisme for the same cause and foâ— want of useing exercise or sufficient labour for the spending of the Abundancâ— of blood The same he affirmes also tâ— happen usually to Women as likewise is confirmed by Hippocrates in his body De Morb. Mul. of which we shall speak more hereafter in the chapter of Vterinâ—â— Fury And yet Galen himselfe in the afore cited book imputes the like effects tâ— the immoderate evacuation of the seed Qui protinus Iuventute primâ immodicè â— permittunt Libidini id etiam evenit borum locorum vasa amplius patentia â—orem ad se sanguinis copiam alliciant coëundi cupiditas magis increscat â—ose that in their first puberty give themselves to the immoderate use of very in them those vessels that serve for â—eneration grow larger and attract the â—eater store of blood unto them so that this meanes the desire of copulation â—owes the stronger Among the Passions of the mind Ioy â—ay perhaps make them more inclinable Love but Feare and Sadnesse makes â—em the more Melancholy Si metus Maestitia perseveraverint Melancholia â— saith Hippocrates if their Feare and â—dnesse continue on them it turnes at â—ngth to Melancholy For these two â—ssions doe extreamely coole and dry up â—e whole body but especially the Heart â—enching and destroying the naturall â—eat and vitall spirits and withall cause â—cessive waking spoile digestion thickâ—â— the blood and make it Melancholy â—d for this cause as I conceive Diotimus in Plato's Phaedrus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 squallidus But the Poets maintaine that Gâ— and Fortune are the most powerfull caâ—ses of Love understanding by Fortune I conceive those incounters and opportunities that a man shall often me withall and which every wise mâ— ought to avoid unlesse they meane to taken in the snare Me fortuna aliquid semper amare del Which gave occasion to the Achaeans Pausanias reports at Aegira to plaâ—â— Love and Fortune in one and the samâ— Temple And for gold we read that Dâ—naë was won to Iupiters love and Atâ—lanta suffered her selfe to be overcome by Hippomanes for love of the gold Apples he cast in her way as she ranne Secum habet ingenium qui cum licet acâ— pe dicti Cedimus invent is plus valet ille meis Hee 's truly wise that can his will commaâ— And Tempting pleasures offer'd can withstand CHAP. VII The Internall causes of Love Melancholy VVE have already sufficiently proved out of Galen that these â—â—ternall causes cannot produce their efâ—â—cts but only when they meet with such â—â—eake spirited persons as are not able to â—ist the assaults of Cupid For so the â—rned Sapho confessed the tendernesse â—her heart to be the only cause of her Aâ—orous fires Molle meum levibus cor est violabile telis Haec semper causa est cur ego semper Amem â—ach light dart wounds my tender Breast and this â—hat I am still in Love the reason is â—he disposition of the Body among other internall causes comes in the first placâ— to be considered for through the natural defect hereof we see that young boye under the age of fourteen and wencheâ— under twelve or thereabout as also deâ—crepit old folkes Eunuches and all those that are of a Cold Constitution are in nâ— danger of this disease This disposition oâ— the Body is called by Galen causa Antecedens sive Jnterior The Antecedent oâ— Internall cause and consists in the humours Spirits and Excrements of the Body all which causes Hippocrates comprehends under the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concurring causes The Abundance of Blood of a gooâ— temperature and full of spirits caused by the continuall Influence of the Heart by reason that it is the Materiall cause oâ— seed is likewise a True Antecedent causeâ— of Love as it is a passion of the Mind But the Melancholy Humour which is hot and dry by reason of the Adustion oâ— Choler of the blood or of the Natural Melancholy is the Principall cause oâ— Love-Melancholy or Madnesse And frâ—â— this reason Aristotle in his Problem saies that those that are Melancholy are â—ost subject to this malady 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which conclusion of â—is would be most Absurd if so be he meant here those that are Melancholy by â—eason of the aboundance of their naturall Melancholy which of it selfe is extreame cold and dry and by consequence cleane â—epugnant to the heat required in this diâ—ease Otherwise Old men who abound chiefly with this Humor should oftner all in Love then young and
above all things deâ—ire to have the person they Love alwaies â—n Memory But our Physitians conclude more rightly first that Feare is the Perturbation or distemperature of the Minde caused by the Apprehension of some evill either Reall or Apparant only as Aristotle also affirmes Rhetor. lib. 2. cap. 2. Secondly that Sadnesse is nothing else but a long continued Inveterate Feare as Galen is oâ— opinion Thirdly that Feare and Sadnesse are the Pathognomicall signes of all kinds of Melancholy necessarily attending this disease we now treat of as we have already demonstrated And lastly that seeing that Feare and Sadnesse are the Effects of an Imagination that is depraved and the Characters of Love Melancholy we may safely conclude that it is caused and hath its seat in the Braine as well as the Imagination But I shall rather hold with Mercurialis in this point whose opinion is that the Part Affected is sometimes taken for the seat of the Disease it selfe and sometimes also for the seat of the Cause of the Disease In the first Acception we maintaine that in Love Melancholy the Braine is the part Affected and the Heart the seat of the Cause only of the Disease as in â—ove both the Liver and the Genitals are â—ynt causes of it as Gordonius in his â—hapter de Amore maintaines And now to answer those Objections before alleadged out of Hippocrates and Galen we say first that it is questionable â—hether that book which is intituled â—e his quae ad Virgin spect be his or no â—â—d secondly that if this be granted that â—ext only proves that the Heart may bee â—e seat of the Cause only of Feare Sadnesse and Dotage And lastly wee answer Galen that there are two kindes of â—eare Naturall and Accidentall the first â— these accompanies a Man from his â—irth and is caused by the ill temperature of the Heart and of this kinde of Feare is Galen to be understood in that place The â—ther kind which is not Naturall ariseth â—â—om the Defect of the Braine when as â—â—e Imagination is depraved as we may â—ainly collect out of Hippocrates in his â—ook de morbo sacro where hee confutes â—he opinion of those men that think that the Heart is the seat of Wisdome Care and Sadnesse Notwithstanding that the Braine shares indeed in this Malady bâ— CommunicatioÌ„ not only from the Heart but also from the Stomacke especially iâ— young persons as Nemesius proves in hâ— book de natura Hominis cap. 20. CHAP. X. Whether Love-Melancholy be an Hereditary Disease or no. ARistotle is of opinion that hee that not like his Parents is in some sort Monster 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in such Cases Nature seemes to have come short of he end and hath begun to degenerate and that sometimes of necessity as in the bringing forth of women for the Propagation of the species and sometimes also through some Defect in the Matter oâ— lastly by reason of some Externall Causes amongst which the Genethliacall Astrologers place the Influence of the Starreâ— and Hippocrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the change of the Seaâ—â—ns and Nature of the Climat But the â—rabian Physitians attribute the greatest â—ower in these matters to the Imagination and indeavour to prove their Assertion by many forcible Arguments and also â—y particular instances borrowed out of â—liny lib. 7. cap. 12. Franciscus Vallesius â—lbertus and diverse other authentique authors This similitude and resemblance that required in Children consists in three â—ings that is either in the species Sexe or â—ccidents The first of these depends on the Specificall Difference the Formative facultie the second on the Complexion Temperature of the Seed the Menâ—ruall Blood and the Matrix according to Galen and the last beares a Proportion to be difference of the Formative faculty â—ot Specificall as the First but Individuall which residing in the Seed and being â—estrained by the Matter which hath the â—mpression fixt on it receaves from it the Vertue to produce Individuals semblable â—â— Properties Qualities and other Accidents to the Individuall from which they spring Now these Corporeall Qualities which are derived from the Parents to the Children are such onely as are in the parts Informed in such sort as that they have already contracted a Habitude So that those Properties and Qualities that depend of the Superior Faculties and which are more noble then the Formative as the Sensitive Imaginative Rationall cannot possibly bee Hereditary Otherwise a Learned Physitian should necessarily beget a Sonne as learned in his Faculty as himselfe without any study aâ— all Neither yet are those Diseases Hereditary which are not Habituall as Fevers Pleurisies Catarrhes and those Intemperatures which are not confirmed But those only are Hereditary that are Habituall in the Parents and by continuance of time confirmed whether they bee in the whole Body or onely in the Principall parts of the same And for this cause wee may observe that Cholerick Men begeâ— Cholerick Children and weake infirms men beget the like Children So contrariwise Fortes creantur fortibus Bonis Men of courage and of strong bodies beset stout and valiant Children so those â—hat have their Generative parts of a hot and dry Temperature beget Children of â—â—e same constitution and consequently Galen saies inclined to Lust And therefore when Helen had no other meanes to excuse her Adulterous practises she made â—se of this and cries out Qui fieri si sint vires in semine Amorum Et Jovis Ledae filia casta potes I Love's Powers in the Parent 's seed is plac't How can it be That ever she That 's borne of Iove Leda should bee chast Notwithstanding Fernelius in his first â—ook de Pathol. cap. 1. affirmes that Children doe not inherit those Diseases onely that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habit but some other also for that we often finde Children to be subject to Agues Pleurisies Catarrhes and the like because their Mothers had the same Diseases when they travailed with them So that hence we may conclude that those Children that are begotten of such Parents as have been so besotted with Love as that they have at length become Melancholy withall are in danger of inheriting the same disease unlesse peradventure the Seed of one of the Parents corrected this fault in the other or else it bee prevented by good Education and Discipline And it is also probable that those that are Inclined to Love through the Intemperature either of the whole Body or else of the Principall parts and not by the depravation of the Imaginative facultie as the greatest part of Lovers are will beget Children subject to the same Discase CAP. XI The Different kindes of Love-Melancholy I Shall not here reckon up all the severall Loves Cupids or Veneres mentioned by Authors Hee that desires to see them may have recourse to Pausanias in Eliac and Boeot Plutarch in Erotic Tully de
his heels how ill soever they like him And here by the way wee are to observe with Galen that these externall causes have no power at all but upon unworthy and Ignoble spirits and such as are in a great disposition to evill And for this cause some Physitians will not have them called the Causes but the Occasions only of this disease to which notwithstanding it is not safe for any man voluntarily to expose himselfe For hee that wilfully runnes upon a danger shall fall in the same We will then reduce them all methodically into six heads to wit Aire Meats Exercise or Rest Waking or Sleeping Excretion or Retention and the Passions of the Minde Concerning the First Hippocrates saies that those that inhabit the more Northerne Countries as the Scythians and Sarmatians are very litle subject to this disease of Love and if so the contrary consequence then must necessarily hold good concerning those that are exposed to a hotter Aire as are the Aegyptians Arabians Moores and Spaniards this is confirmed by daily experience Hesiod affirmes that women are more prone to wantonnesse in summer and men in winter and proves this his opinion by the same reasons that are alleaged by Aristotle in his Problems for confirmation of the same assertion To which I will adde this generall position out of Hippocrates in his book de Aer loc aq where hee saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Inward Principall parts of the Body doe change their complexion and Temperature as the Seasons alter whence hee concludes that Astronomy is very necessary for all those that professe Physick But Aristotle goes farther yet where he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodnesse of the Temperature which still depends much upon the Aire conduceth much to the clearenesse of the understanding Which gave occasion to Galen to write that Book of his where hee labours to prove that the Manners of the Minde follow the Temperature of the Body In which as also in his other writings he impiously disputeth at least erroneously concerning the Soule as also many other heathen Philosophers besides him have done The Astrologers for the most part are not content to allow with the Physitians that these effects are produced oftimes and indirectly by the manifest Qualities of the Aire caused by the Influence of the Coelestiall bodies but are bold to attribute this power to the Planets also saying that the Soule holds its judgement of Saturne Actions of Iupiter of Mars Courage and Magnanimity Senses of the Sun Life of the Moone and lastly of Venus who is Hot moderately moist and of Benevolent Influence Love I will not here stand to dispute whether or no the Stars have any power at all to work by their Influence either on our Minde or Body I shall handle this Question hereafter more at large I shall only in this place let you know that it is the opinion of the Iudiciary Astrologers that the Starres have power to work both on the Body and the Minde indirect â motione contingenter non directè necessariò that is Indirectly and by chance not directly and necessarily Iudicia quippe Astrologorum sunt media inter necessarium contingens as Aquinas speaking of Ptolomy hath resolved it The judgement that Astrologers give is of a middle nature betwixt Necessity and Possibility Otherwise it would utterly exclude the Freedome of the will which the Pagans themselves never denied in this point more moderate then some of our times who though they had no other guide then the dimme light of Nature have yet confessed that Sapiens dominabitur Astris 'T was in the power of a wise man to dispose his Fate And for this cause I reckon these Coelestiall Influences among the Externall Causes which are not at any time the Necessary causes of a disease but only when they are strongly united and meet with a Body disposed for the receaving of their vertue The same is our opinion concerning the manifest qualities of the Aire otherwise all Aegyptians Italians Spaniards and Africans should of necessity bee â—ascivious which Countries have yet brought forth very worthy and famous men that have farre surpassed for chastity both the Scythians Moscovites and Polonians Democriti sapientia monstrat Summos posse viros magna exempla daturos Vervecum in patriâ crassoque sub aëre nasci The wise Democritus may prove The dullest Climats sometimes have brought forth Examples of rare vertue great worth Now if the Aire have such great power â—over our bodies Meats and Drinks must needs have more And these are of two sorts that is either Hot Flatuous very Nutritive or else such as ingender Melancholy Humours as we may gather out of Galen towards the end of his last book de Loc. Aff. as we shall shew more at large in the Chapter of the Prevention of Love to the end that those that desire to keep themselves free from this folly or rather Madnesse may refraine from the use of them Among the Externall and manifest causes of Melancholy Idlenesse may be accounted one of the chiefest for as much as when a melancholy man is idle he is at leasure to entertain his own sad Thoughts the better and so by this meanes growes more Melancholy still For it is certaine that all the Actions of the Minde as Pensivenesse and too much Thinking doe dry up the Blood and make it Melancholy Besides this Idlenesse is commonly the Mother of unchast Love which for the most part takes its beginning and Birth among those that are Idle and have litle else to doe but spend their time in painting crisping and curling themselves and courting their Looking-glasses and cannot endure to thinke of any manner of labour or serious Imployment as sings the Comick Poet Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides this they employ their time in â—ancings wanton and dissolute Plaies sevels Scalpuntur ubi intima versu â—â—ch as will tickle their spleen and in diâ—erse other such like pleasures of which â—r effeminate Love-sick Gallants are for â—e most part the ingenious Artists and Devisers We read in Theocritus Philostratus Aristophanes and Virgil that a certaine â—ay with Apples was in great request among the Ancients Malo me Galataea petit lasciva puella Which play was used to be presented â—ow and then by Lovers to their Mistresâ—es as appeares by that place of the Lyrick Poët Frustis Pomis viduas venantur avaras And Lucian in his Toxaris reports that Chariclea desirous to win the love of her Dinias would use to send him witherâ— Posies and Apples halfe eaten Others â— sed Figs in stead of Apples Because that the Figtree as Plutarque observes is the Embleme of a Woman whose barke and leaves are rough and bitter but the frâ—â— thereof so pleasant and delightfull that hath alwaies been used as the Hieroglyphick of Sweetnesse Moreover as to sleep overmuch especially on a soft
the Contemplation also of the Divine power and goodnesse and Providence as afterwards in imitation of him diverse other Philosophers also have been For Astrology saith Plato in Timaeo in Legib. recalls the minds of men from Impiety and Atheisme unto Religion and the knowledge of one true God the First Mover and Principle of all things And for this cause Astrology iâ— called by diverse Authors Naturall Theology and Ptolomy affirmes it to be the way and Path that leadeth to the knowledge of one God It is commonly divided into Astronomy or Theoreticall Astrology and Iudiciary Prognosticall Conjecturall Astrology or Practicall Astronomy which is againe of Three Sorts The first is that which foretells the changes and vicissitudes of things as Raine Floods Winds Faire-weather Drouth Pestilence health death peace warre the like The second delivers the Method and order of â—â—oceeding in erecting Figures and castâ—â—g Nativities and is therefore called Geâ—thliacall The third and last teacheth â—w to make choice of times to begin â—ildings Iourneys Suits of Law c. â—hich is too superstitiously observed and â—ught by diverse Physitians as namely â— Aponensis Paracelsus Arnaldus de â—illa nova Dariot and others Notwithstanding Hippocrates and Galen with diâ—erse other learned men both Philosophers and Physitians confound Iudiciary â—r conjecturall Astrology with Astronomy for that the Predictions are grounded â—n the Course Motion Conjunctions Oppositions and Diverse Aspects of the starres all which Astronomy teacheth Now Manard and many other learned Physitians and Astrologers maintaine according to the doctrine of Aristotle that the starres worke not upon â—ublunary Bodies but only by their Heat and Motion Caelum saies he in haec inferiora agit mediante Lumine Motu And they say that whatever Hippocrates Plato or Avicen have said concerning Astrology must be understood as spoken oâ— Astronomy in like manner as Celsâ—â— takes the Heaven for the Aire in imitation of the Poets And Avicen by the Caelestiall powers understands Certam Praefinitam Qualitatum primarum Mensuram Coelestium syderum accessu recessu progenitam A certain Proportion and measure of the Primary Qualities produced by the Motion of the starres which he calls Occult because that we cannot have any perfect knowledge of it no more then of the manner how the Elements are mixed in the constitution of sublunary Bodies as Averroes saith Iohn Taxil a French writer being very much offended with a certaine scrupulous Bigot that had taxed him of errour and impiety in his Cometology hath put forth a learned tract of Astronomy which he dedicates to M sieua du Vair where he proves out of Thomas Aquinas that as a Physitian can judge of the Goodnesse of the understanding by the Complexion and Temperature of the Braine as by the Immediate cause In like manner may an Astrologer by meanes of the Caelestiall motions as by the Remote cause judge â— the Disposition And thence he concludes that Astrologers oftimes hit right â— their Predictions concerning the Manâ—rs of men yet still without imposing aâ—â— necessity on Future events which â—ay diverse waies be hindred And this the opinion also of M. Delrio who affirmes in his Disquis Mag. Lib. 6. cap. 3. â—1 that Astrologiae illa species non est suâ—rstitiosa si tantum profitetur opinionem â—u suspitionem oppositi v. g. suspitio est â—unc puerum fore talem inclinabitur ad â—ec Horoscopus illi talia portendit c. Liâ—t enim nobis metuere aut suspicari simiâ—a neque ullum peccatum in hac Observatiâ—is cautione versatur quae est Portio quaeam Prudentiae ideò secundum se Bona. This kind of Astrology is not superstitious â— it only pretend an opinion or suspition â—f such and such Accidents as may befall a man As for example if it be only propoâ—ed thus that there is a suspition that a Child will be thus or thus or he shall be â—nclined to these things or the starres porâ—end that such things shall befall him c. â—or in these cases we may lawfully feare or suspect that such may fall out anâ— therefore it can be no sinne at all if we study to prevent them it being a greâ—â— point of wisdome to be cautelous anâ— therefore in it selfe good Cardinall To let repeats almost the same words in hâ— Lib. 4. Instruct Sacerd. cap. 15. For it can not be concluded from hence that Astrologers doe impugne the freedome of the Will seeing that the Pagans themselves never thought that the starres did Inforcâ— our will but rather that a wise man haâ— power to rule the Starres But the Astrologers say that the starreâ— may move our will Jndirectâ motione is est remotè ex accidente eam inclinando interventu Organorum corporis potentiarum ei inhaerentium That is to say Indirectly and by Accident working upon it by the mediation of the Organ and faculties of the Body Astra non cogunt saith Iunctinus in spec Astrol. The starres have no coactive power over us Hac distinctione manifestum est quantum errârint Neoterici nescientes distinguere hoc nomen Astrologiae Omnes enim S. Scripturae Autoritates omnes feri leges adversantur opinioni Stoicae Prisanistae non huic Astrologiae a S. Theogis decantatae quam S. Canones conssere We conclude then with Rodericus à astro that Iudiciary Astrology is of two â—rts Naturall and Artificiall or Imagiâ—ry and these two differ from each other â— three things In the first place the Naturall or Physicall Astrology observes the â—aturall Influences and Impressions of â—e Starres such as may be proved by â—nse and Naturall demonstration But â—e Artificiall forgeth certaine influences â—f Constellations and Imaginary Asteâ—smes which they call Occult Properâ—es because they cannot be proved neither by Demonstration nor experience â—s when they say that those that are â—orn under Venus will be Amorous when â—hey come to ripenesse of yeares under Mars Cholericke under Mercury Eloâ—ent under Luna Fooles under Capriâ—orne Kings c. In the second place Naturall Astrology beleeves that the Vertues and influences of the starres have no power to work on our minds but only by Accident and Indirectly and that by reason of the Sympathy that is betwixt it and the Body which is also the reason why the Manner of the mind doe follow the Temperature of the Body Lastly Physicall or Naturall Astrology undertakes not to foretell certainly and precisely Particular events as doth the Imaginary by which Iulius Caesar had foretold him that he should not outliâ—â— the Ides of March Aeschilus the Poet that he should dye by a blow on his head Nero that he should be Emperour buâ— that he should also be the bloody murtherer of his owne Mother Agrippina thaâ— Ascletarion should be torne in pieces and eaten by dogs that Galba Vitelliâ—â— and Tiberius should be Emperours All which are Events that depend either