THEIK MYSTICISM. 219 



speculations of the early astrologers ; and we cannot therefore be ccr- 

 tain that the notions which operated in men's minds when the art had 

 its birth, agreed with the views on which it was afterwards defended, 

 when it became a matter of controversy. But it appears probable, 

 that, though it was at later periods supported by physical analogies, 

 it was originally suggested by mythological belief. The Greeks spoke 

 of the influences or effluxes (aTroppoiag) which -proceeded from the 

 stars ; but the Chaldeans had probably thought rather of the powers 

 which they exercised as deities. In whatever manner the sun, moon, 

 and planets, came to be identified with gods and goddesses, it is clear 

 that the characters ascribed to these gods and goddesses regulate the 

 virtues and powers of the stars which bear their names. This associa- 

 tion, so manifestly visionary, was retained, amplified, and pursued, in 

 an enthusiastic spirit, instead of being rejected for more distinct and 

 substantial connections ; and a pretended science was thus formed, 

 which bears the obvious stamp of mysticism. 



That common sense of mankind which teaches them that theoretical 

 opinions are to be calmly tried by their consequences and their accord- 

 ance with facts, appears to have counteracted the prevalence of astrology 

 in the better times of the human mind. Eudoxus, as we are informed 

 by Cicero, 15 rejected the pretensions of the Chaldeans; and Cicero 

 himself reasons against them with arguments as sensible and intelligent 

 as could be adduced by a writer of the present day ; such as the dif- 

 ferent fortunes and characters of persons born at the same time ; and 

 the failure of the predictions, in the case of Pompey, Crassus, Csesar, 

 to whom the astrologers had foretold glorious old age and peaceful 

 death. He also employs an argument which the reader would per- 

 haps not expect from him, the very great remoteness of the planets 

 as compared with the distance of the moon. "What contagion can 

 reach us," he asks, " from a distance almost infinite ?" 



Pliny argues on the same side, and with some of the same argu- 

 ments. 16 "Homer," he says, "tells us that Hector and Polydamus 

 were born the same night ; men of such different fortune. And every 

 liour, in every part of the world, are born lords and slaves, kings and 

 beggars." 



The impression made by these arguments is marked in an anecdote 

 told concerning Publius Nigidius Figulus, a Roman of the time oi 

 Julius Ca3sar, whom Lucan mentions as a celebrated astrologer. It is 



Cic. dt Div. ii. 42. w Hist. Kat. vii. 49. 



