CHAP. 17. 1 CELESTIAL MAGIC. 133 



There are but four ways of arriving at this science, viz., 



1. By future experiments; 2. Past experiments; 3. Tradi- 

 tions; and, 4. Physical reasons. But, 1. It is in vain at 

 present to think of future experiments, because many ages 

 are required to procure a competent stock of them. And, 



2. As for the past, it is true they are within our reach, but 

 it is a work of labour and much time to procure them. Thus 

 astrologers may, if they please, draw from real history all 

 greater accidents, as inundations, plagues, wars, seditions, 

 deaths of kings, ttc, as also the positions of the celestial 

 bodies, not according to fictitious horoscopes, but the above- 

 mentioned rules of their revolutions, or such as they really 

 were at the time, and where the event conspires, erect a pro- 

 bable rule of prediction. 3. All traditions should be well 

 sifted, and those thrown out that manifestly clash with phy- 

 sical reasons, leaving such in their full force as comiX)rt well 

 therewith. And, 4. Those physical reasons are best suited 

 to this inquiry which search into the universal appetites and 

 passions of matter, and the simple genuine motions of the 

 heavenly bodies. And this we take for the surest guide to 

 astrology. 



There remains another piece of wild astrology, though 

 usually separated from it, and transferred to celestial magic 

 as they call it. It is a strange fiction of the human brain, 

 the receiving the benign action of the stars upon seals and 

 signets of gems or metal suited to the purpose, so as to de- 

 tain and fix, as it were, the felicity of that hour which would 

 otherwise be volatile and fugitive. The poet j)assionately 

 complains of a similar art among the ancients long since 

 buried in oblivion, — 



" Annulus infuso non vivit mirus Olympo, 

 Non magis ingentes hum ill sub lumine Plioebos, 

 Pert gemina, aut celso divulsas cardine lunas." 



Indeed the Roman Church has upheld the venerableness of 

 saints' relics and their virtues, since the flux of time has no 

 [>ower to abate the force and eificacy of spiritual things ; but 

 to assert that the relics of persons might be so determined 

 as to continue and perpetuate the virtue of an hour -which 



■ Agrippa, Mystical Philosophy. 



