Doctrines very similar to these were certainly taught in the mysteries of Mithra; homage was paid to Ahriman (Arimanius) lord of the somber underworld, and master of the infernal spirits.[43] This cult has continued in the Orient to the present day among the Yezidis, or devil worshipers.
In his treatise against the magi, Theodore of Mopsuestia[44] speaks of Ahriman as Satan ([Greek: Satanas]). At first sight there really is a surprising resemblance between the two. Both are heads of a numerous army of demons; both are spirits of error and falsehood, princes of darkness, {154} tempters and corrupters. An almost identical picture of the pair could be drawn, and in fact they are practically the same figure under different names. It is generally admitted that Judaism took the notion of an adversary of G.o.d[45] from the Mazdeans along with portions of their dualism. It was therefore natural that Jewish doctrine, of which Christianity is heir, should have been closely allied to the mysteries of Mithra. A considerable part of the more or less orthodox beliefs and visions that gave the Middle Ages their nightmare of h.e.l.l and the devil thus came from Persia by two channels: on the one hand Judeo-Christian literature, both canonical and apocryphal; and on the other, the remnants of the Mithra cult and the various sects of Manicheism that continued to preach the old Persian doctrines on the antagonism between the two world principles.
But a theoretical adherence of the mind to dogmas that satisfy it, does not suffice to convert it to a new religion. There must be motives of conduct and a basis for hope besides grounds for belief. The Persian dualism was not only a powerful metaphysical conception; it was also the foundation of a very efficacious system of ethics, and this was the chief agent in the success of the mysteries of Mithra during the second and third centuries in the Roman world then animated by unrealized aspirations for more perfect justice and holiness.
A sentence of the Emperor Julian,[46] unfortunately too brief, tells us that Mithra subjected his worshipers to "commandments" ([Greek: entolai]) and rewarded faithful observance both in this world and in the next. The {155} importance attached by the Persians to their peculiar ethics and the rigor with which they observed its precepts, are perhaps the most striking features of their national character as manifested in history. They were a race of conquerors subject to a severe discipline, like the Romans, and like them they realized the necessity of discipline in the administration of a vast empire. Certain affinities between the two imperial nations connected them directly without the mediation of the Greek world. Mazdaism brought long awaited satisfaction to the old-time Roman desire for a practical religion that would subject the individual to a rule of conduct and contribute to the welfare of the state.[47] Mithra infused a new vigor into the paganism of the Occident by introducing the imperative ethics of Persia.
Unhappily the text of the Mithraic decalogue has not been preserved and its princ.i.p.al commandments can be restored only by implication.
Mithra, the ancient spirit of light, became the G.o.d of truth and justice in the religion of Zoroaster and retained that character in the Occident. He was the Mazdean Apollo, but while h.e.l.lenism, with a finer appreciation of beauty, developed the esthetic qualities in Apollo, the Persians, caring more for matters of conscience, emphasized the moral character in Mithra.[48] The Greeks, themselves little scrupulous in that respect, were struck by the abhorrence in which their Oriental neighbors held a lie. The Persians conceived of Ahriman as the embodiment of deceit. Mithra was always the G.o.d invoked as the guarantor of faith and protector of the inviolability of contracts. Absolute fidelity to his oath had to be a cardinal virtue {156} in the religion of a soldier, whose first act upon enlistment was to pledge obedience and devotion to the sovereign. This religion exalted loyalty and fidelity and undoubtedly tried to inspire a feeling similar to our modern idea of honor.
In addition to respect for authority it preached fraternity. All the initiates considered themselves as sons of the same father owing to one another a brother"s affection. It is a question whether they extended the love of neighbor to that universal charity taught by philosophy and Christianity. Emperor Julian, a devoted mystic, liked to set up such an ideal, and it is probable that the Mithraists of later paganism rose to this conception of duty,[49] but they were not its authors. They seemed to have attached more importance to the virile qualities than to compa.s.sion and gentleness. The fraternal spirit of initiates calling themselves soldiers was doubtless more akin to the spirit of comradeship in a regiment that has _esprit de corps_, than to the love of one"s neighbor that inspires works of mercy towards all.
All primitive people imagine nature filled with unclean and wicked spirits that corrupt and torture those who disturb their repose; but dualism endowed this universal belief with marvelous power as well as with a dogmatic basis. Mazdaism is governed throughout by ideas of purity and impurity. "No religion on earth has ever been so completely dominated by an ideal of purification."[50] This kind of perfection was the goal of the aspiration and effort of believers. They were obliged to guard with infinite precaution against defiling the divine elements, for instance water or fire, or their own persons, and to wipe out all pollution by {157} repeated l.u.s.trations. But, as in the Syrian cults of the imperial period, these Mithraic rites did remain simply formal, mechanical and of the flesh, inspired by the old idea of _tabu_. Mithraic baptism wiped out moral faults; the purity aimed at had become spiritual.
This perfect purity distinguishes the mysteries of Mithra from those of all other Oriental G.o.ds. Serapis is the brother and husband of Isis, Attis the lover of Cybele, every Syrian Baal is coupled with a spouse; but Mithra lives alone. Mithra is chaste, Mithra is holy (_sanctus_),[51] and for the worship of fecundity he subst.i.tutes a new reverence for continence.
However, although resistance to sensuality is laudable and although the ideal of perfection of this Mazdean sect inclined towards the asceticism to which the Manichean conception of virtue led, yet good does not consist exclusively in abnegation and self-control, but also in action. It is not sufficient for a religion to cla.s.sify moral values, but in order to be effective it must furnish motives for putting them into practice. Dualism was peculiarly favorable for the development of individual effort and human energy; here its influence was strongest. It taught that the world is the scene of a perpetual struggle between two powers that share the mastery; the goal to be reached is the disappearance of evil and the uncontested dominion, the exclusive reign, of the good. Animals and plants, as well as man, are drawn up in two rival camps perpetually hostile, and all nature partic.i.p.ates in the eternal combat of the two opposing principles. The demons created by the infernal spirit emerge constantly from the abyss and roam about the earth; they penetrate everywhere carrying corruption, distress, {158} sickness and death. The celestial spirits and the supporters of piety are compelled constantly to baffle their ever renewed enterprises. The strife continues in the heart and conscience of man, the epitome of the universe, between the divine law of duty and the suggestions of the evil spirits. Life is a merciless war knowing no truce. The task of the true Mazdean consisted in constantly fighting the evil in order to bring about the gradual triumph of Ormuzd in the world. The believer was the a.s.sistant of the G.o.ds in their work of purification and improvement.
The worshipers of Mithra did not lose themselves in a contemplative mysticism like other sects. Their morality particularly encouraged action, and during a period of laxness, anarchy and confusion, they found stimulation, comfort and support in its precepts. Resistance to the promptings of degrading instincts a.s.sumed the glamor and prestige of warlike exploits in their eyes and instilled an active principle of progress into their character. By supplying a new conception of the world, dualism also gave a new meaning to life. This same dualism determined the eschatological beliefs of the Mithraists. The antagonism between heaven and h.e.l.l was extended into the life hereafter.[52] Mithra, the "invincible" G.o.d who a.s.sisted the faithful in their struggle against the malignity of the demons, was not only their strong companion in their human trials, but as an antagonist of the infernal powers he insured the welfare of his followers in the future life as well as on earth. When the genius of corruption seizes the corpse after death, the spirits of darkness and the celestial messengers struggle for the possession of the soul that has left its corporeal prison. It stands {159} trial before Mithra, and if its merits outweigh its shortcomings in the divine balance it is defended from Ahriman"s agents that seek to drag it into the infernal abyss. Finally it is led into the ethereal regions where Jupiter-Ormuzd reigns in eternal light. The believers in Mithra did not agree with the votaries of Serapis who held that the souls of the just reside in the depths of the earth.[53]
To them that somber kingdom was the domain of wrong-doers. The souls of the just live in the boundless light that extends above the stars, and by divesting themselves of all sensuality and all l.u.s.t in pa.s.sing through the planetary spheres[54] they become as pure as the G.o.ds whose company they enter.
However, when the world came to an end the body also was to share in that happiness because it was believed as in Egypt that the whole person would enjoy eternal life. After time had run its course Mithra would raise all men from the dead, pouring out a marvelous beverage of immortality for the good, but all evil doers would be annihilated by fire together with Ahriman himself.
Of all the Oriental cults none was so severe as Mithraism, none attained an equal moral elevation, none could have had so strong a hold on mind and heart. In many respects it gave its definite religious formula to the pagan world and the influence of its ideas remained long after the religion itself had come to a violent end. Persian dualism introduced certain principles into Europe that have never ceased to exert an influence. Its whole history proves the thesis with which we began, the power of resistance and of {160} influence possessed by Persian culture and religion. These possessed an originality so independent that after having resisted in the Orient the power of absorption of h.e.l.lenism, and after having checked the Christian propaganda, they even withstood the destructive power of Islam. Firdusi (940-1020) glories in the ancient national traditions and the mythical heroes of Mazdaism, and while the idolatry of Egypt, Syria and Asia Minor has long since died out or degenerated, there are votaries of Zoroaster at the present day who piously perform the sacred ceremonies of the Avesta and practise genuine fire worship.
Another witness to the vitality of Mithraic Mazdaism is the fact that it escaped becoming a kind of state religion of the Roman empire during the third century. An oft-quoted sentence of Renan"s says:[55] "If Christianity had been checked in its growth by some deadly disease, the world would have become Mithraic." In hazarding that statement he undoubtedly conjured up a picture of what would have been the condition of this poor world in that case. He must have imagined, one of his followers would have us believe,[56] that the morals of the human race would have been but little changed, a little more virile perhaps, a little less charitable, but only a shade different. The erudite theology taught by the mysteries would obviously have shown a laudable respect for science, but as its dogmas were based upon a false physics it would apparently have insured the persistence of an infinity of errors. Astronomy would not be lacking, but astrology would have been una.s.sailable, while the heavens would still be revolving around the earth to accord with its doctrines. The greatest {161} danger, it appears to me, would have been that the Caesars would have established a theocratic absolutism supported by the Oriental ideas of the divinity of kings. The union of throne and altar would have been inseparable, and Europe would never have known the invigorating struggle between church and state. But on the other hand the discipline of Mithraism, so productive of individual energy, and the democratic organization of its societies in which senators and slaves rubbed elbows, contain a germ of liberty.
We might dwell at some length on these contrasting possibilities, but it is hard to find a mental pastime less profitable than the attempt to remake history and to conjecture on what might have been had events proved otherwise. If the torrent of actions and reactions that carries us along were turned out of its course what imagination could describe the unknown regions through which it would flow?
{162}
ASTROLOGY AND MAGIC.
When we consider the absolute authority that astrology exercised under the Roman empire, we find it hard to escape a feeling of surprise. It is difficult to think that people could ever consider astrology as the most valuable of all arts and the queen of sciences,[1] and it is not easy for us to imagine the moral conditions that made such a phenomenon possible, because our state of mind to-day is very different. Little by little the conviction has gained ground that all that can be known about the future, at least the future of man and of human society, is conjecture. The progress of knowledge has taught man to acquiesce in his ignorance.
In former ages it was different: forebodings and predictions found universal credence. The ancient forms of divination, however, had fallen somewhat into disrepute at the beginning of our era, like the rest of the Greco-Roman religion. It was no longer thought that the eagerness or reluctance with which the sacred hens ate their paste, or the direction of the flight of the birds indicated coming success or disaster. Abandoned, the h.e.l.lenic oracles were silent. Then appeared astrology, surrounded with all the prestige of an exact science, and based upon the experience of many centuries. It promised to ascertain the {163} occurrences of any one"s life with as much precision as the date of an eclipse. The world was drawn towards it by an irresistible attraction. Astrology did away with, and gradually relegated to oblivion, all the ancient methods that had been devised to solve the enigmas of the future. Haruspicy and the augural art were abandoned, and not even the ancient fame of the oracles could save them from falling into irretrievable desuetude. This great chimera changed religion as well as divination, its spirit penetrated everything. And truly, if, as some scholars still hold, the main feature of science is the ability to predict,[2] no branch of learning could compare with this one, nor escape its influence.
The success of astrology was connected with that of the Oriental religions, which lent it their support, as it in turn helped them. We have seen how it forced itself upon Semitic paganism, how it transformed Persian Mazdaism and even subdued the arrogance of the Egyptian sacerdotal caste.[3] Certain mystical treatises ascribed to the old Pharaoh Nechepso and his confidant, the priest Petosiris, nebulous and abstruse works that became, one might say, the Bible of the new belief in the power of the stars, were translated into Greek, undoubtedly in Alexandria, about the year 150 before our era.[4] About the same time the Chaldean genethlialogy began to spread in Italy, with regard to which Berosus, a priest of the G.o.d Baal, who came to Babylon from the island of Cos, had previously succeeded in arousing the curiosity of the Greeks. In 139 a praetor expelled the "Chaldaei" from Rome, together with the Jews. But all the adherents of the Syrian G.o.ddess, of whom there was quite a number in the Occident, were patrons and defenders of these Oriental {164} prophets, and police measures were no more successful in stopping the diffusion of their doctrines, than in the case of the Asiatic mysteries. In the time of Pompey, the senator Nigidius Figulus, who was an ardent occultist, expounded the barbarian uranography in Latin. But the scholar whose authority contributed most to the final acceptance of sidereal divination was a Syrian philosopher of encyclopedic knowledge, Posidonius of Apamea, the teacher of Cicero.[5] The works of that erudite and religious writer influenced the development of the entire Roman theology more than anything else.
Under the empire, while the Semitic Baals and Mithra were triumphing, astrology manifested its power everywhere. During that period everybody bowed to it. The Caesars became its fervent devotees, frequently at the expense of the ancient cults. Tiberius neglected the G.o.ds because he believed only in fatalism,[6] and Otho, blindly confiding in the Oriental seer, marched against Vitellius in spite of the baneful presages that affrighted his official clergy.[7] The most earnest scholars, Ptolemy under the Antonines for instance, expounded the principles of that pseudo-science, and the very best minds received them. In fact, scarcely anybody made a distinction between astronomy and its illegitimate sister.
Literature took up this new and difficult subject, and, as early as the time of Augustus or Tiberius, Manilius, inspired by the sidereal fatalism, endeavored to make poetry of that dry "mathematics," as Lucretius, his forerunner, had done with the Epicurean atomism. Even art looked there for inspiration and depicted the stellar deities. At Rome and in the provinces architects erected sumptuous _septizonia_ in the likeness of {165} the seven spheres in which the planets that rule our destinies move.[8] This Asiatic divination was first aristocratic[9]--because the obtaining of an exact horoscope was a complicated matter, and consultations were expensive--but it promptly became popular, especially in the urban centers where Oriental slaves gathered in large numbers. The learned genethlialogers of the observatories had unlicensed colleagues, who told fortunes at street-crossings or in barnyards. Even common epitaphs, which Rossi styles "the sc.u.m of inscriptions," have retained traces of that belief. The custom arose of stating in epitaphs the exact length of a life to the very hour, for the moment of birth determined that of death:
_Nascentes morimur, finisque ab origine pendet._[10]
Soon neither important nor small matters were undertaken without consulting the astrologer. His previsions were sought not only in regard to great public events like the conduct of a war, the founding of a city, or the accession of a ruler, not only in case of a marriage, a journey, or a change of domicile; but the most trifling acts of every-day life were gravely submitted to his sagacity. People would no longer take a bath, go to the barber, change their clothes or manicure their fingernails, without first awaiting the propitious moment.[11] The collections of "initiatives"
([Greek: katarchai]) that have come to us contain questions that make us smile: Will a son who is about to be born have a big nose? Will a girl just coming into this world have gallant adventures?[12] And certain precepts sound almost like burlesques: he who gets his hair cut while {166} the moon is in her increase will become bald--evidently by a.n.a.logy.[13]
The entire existence of states and individuals, down to the slightest incidents, was thought to depend on the stars. The absolute control they were supposed to exercise over everybody"s daily condition, even modified the language in every-day use and left traces in almost all idioms derived from the Latin. If we speak of a martial, or a jovial character, or a lunatic, we are unconsciously admitting the existence, in these heavenly bodies (Mars, Jupiter, Luna) of their ancient qualities.
It must be acknowledged, however, that the Grecian spirit tried to combat the folly that was taking hold of the world, and from the time of its propagation astrology found opponents among the philosophers. The most subtle of these adversaries was the probabilist Carneades, in the second century before our era. The topical arguments which he advanced, were taken up, reproduced, and developed in a thousand ways by later polemicists. For instance, Were all the men that perish together in a battle, born at the same moment, because they had the same fate? Or, on the other hand, do we not observe that twins, born at the same time, have the most unlike characters and the most different fortunes?
But dialectics are an accomplishment in which the Greeks ever excelled, and the defenders of astrology found a reply to every objection. They endeavored especially to establish firmly the truths of observation, upon which rested the entire learned structure of their art: the influence of the stars over the phenomena of nature and the characters of individuals.
Can it be {167} denied, they said, that the sun causes vegetation to appear and to perish, and that it puts animals _en rut_ or plunges them into lethargic sleep? Does not the movement of the tide depend on the course of the moon? Is not the rising of certain constellations accompanied every year by storms? And are not the physical and moral qualities of the different races manifestly determined by the climate in which they live?
The action of the sky on the earth is undeniable, and, the sidereal influences once admitted, all previsions based on them are legitimate. As soon as the first principle is admitted, all corollaries are logically derived from it.
This way of reasoning was universally considered irrefutable. Before the advent of Christianity, which especially opposed it because of its idolatrous character, astrology had scarcely any adversaries except those who denied the possibility of science altogether, namely, the neo-Academicians, who held that man could not attain certainty, and such radical sceptics as s.e.xtus Empiricus. Upheld by the Stoics, however, who with very few exceptions were in favor of astrology, it can be maintained that it emerged triumphant from the first a.s.saults directed against it. The only result of the objections raised to it was to modify some of its theories. Later, the general weakening of the spirit of criticism a.s.sured astrology an almost uncontested domination. Its adversaries did not renew their polemics; they limited themselves to the repet.i.tion of arguments that had been opposed, if not refuted, a hundred times, and consequently seemed worn out. At the court of the Severi any one who should have denied the influence of the planets upon the events of this world {168} would have been considered more preposterous than he who would admit it to-day.
But, you will say, if the theorists did not succeed in proving the doctrinal falsity of astrology, experience should have shown its worthlessness. Errors must have occurred frequently and must have been followed by cruel disillusionment. Having lost a child at the age of four for whom a brilliant future had been predicted, the parents stigmatized in the epitaph the "lying mathematician whose great renown deluded them."[14]
n.o.body thought of denying the possibility of such errors. Ma.n.u.scripts have been preserved, wherein the makers of horoscopes themselves candidly and learnedly explain how they were mistaken in such and such a case, because they had not taken into account some one of the data of the problem.[15]
Manilius, in spite of his unlimited confidence in the power of reason, hesitated at the complexity of an immense task that seemed to exceed the capacity of human intelligence,[16] and in the second century, Vettius Valens bitterly denounced the contemptible bunglers who claimed to be prophets, without having had the long training necessary, and who thereby cast odium and ridicule upon astrology, in the name of which they pretended to operate.[17] It must be remembered that astrology, like medicine, was not only a science ([Greek: episteme]), but also an art ([Greek: techne]).
This comparison, which sounds irreverent to-day, was a flattering one in the eyes of the ancients.[18] To observe the sky was as delicate a task as to observe the human body; to cast the horoscope of a newly born child, just as perilous as to make a diagnosis, and to interpret the cosmic symptoms just as hard as to {169} interpret those of our organism. In both instances the elements were complex and the chances of error infinite. All the examples of patients dying in spite of the physician, or on account of him, will never keep a person who is tortured by physical pain from appealing to him for help; and similarly those whose souls were troubled with ambition or fear turned to the astrologer for some remedy for the moral fever tormenting them. The calculator, who claimed to determine the moment of death, and the medical pract.i.tioner who claimed to avert it received the anxious patronage of people worried by this formidable issue.
Furthermore, just as marvelous cures were reported, striking predictions were called to mind or, if need were, invented. The diviner had, as a rule, only a restricted number of possibilities to deal with, and the calculus of probabilities shows that he must have succeeded sometimes. Mathematics, which he invoked, was in his favor after all, and chance frequently corrected mischance. Moreover, did not the man who had a well-frequented consulting-office, possess a thousand means, if he was clever, of placing all the chances on his side, in the hazardous profession he followed, and of reading in the stars anything he thought expedient? He observed the earth rather than the sky, and took care not to fall into a well.
However, what helped most to make astrology invulnerable to the blows of reason and of common sense, was the fact that in reality, the apparent rigor of its calculus and its theorems notwithstanding, it was not a science but a faith. We mean not only that {170} it implied belief in postulates that could not be proved--the same thing might be said of almost all of our poor human knowledge, and even our systems of physics and cosmology in the last a.n.a.lysis are based upon hypotheses--but that astrology was born and reared in the temples of Chaldea and Egypt.[19] Even in the Occident it never forgot its sacerdotal origin and never more than half freed itself from religion, whose offspring it was. Here lies the connection between astrology and the Oriental religions, and I wish to draw the reader"s special attention to this point.
The Greek works and treatises on astrology that have come down to us reveal this essential feature only very imperfectly. The Byzantines stripped this pseudo-science, always regarded suspiciously by the church, of everything that savored of paganism. Their process of purification can, in some instances, be traced from ma.n.u.script to ma.n.u.script.[20] If they retained the name of some G.o.d or hero of mythology, the only way they dared to write it was by cryptography. They have especially preserved purely didactic treatises, the most perfect type of which is Ptolemy"s Tetrabiblos which has been constantly quoted and commented upon; and they have reproduced almost exclusively expurgated texts, in which the principles of various doctrines are drily summarized. During the cla.s.sic age works of a different character were commonly read. Many "Chaldeans" interspersed their cosmological calculations and theories with moral considerations and mystical speculations. In the first part of a work that he names "Vision,"
([Greek: Horasis]) Critodemus, in prophetic language, represents the truths he reveals {171} as a secure harbor of refuge from the storms of this world, and he promises his readers to raise them to the rank of immortals.[21] Vettius Valens, a contemporary of Marcus Aurelius, implored them in solemn terms, not to divulge to the ignorant and impious the arcana he was about to acquaint them with.[22] The astrologers liked to a.s.sume the appearance of incorruptible and holy priests and to consider their calling a sacerdotal one.[23] In fact, the two ministries sometimes combined: A dignitary of the Mithraic clergy called himself _studiosus astrologiae_[24]
in his epitaph, and a member of a prominent family of Phrygian prelates celebrated in verse the science of divination which enabled him to issue a number of infallible predictions.[25]
The sacred character of astrology revealed itself in some pa.s.sages that escaped the orthodox censure and in the tone some of its followers a.s.sumed, but we must go further and show that astrology was religious in its principles as well as in its conclusions, the debt it owed to mathematics and observation notwithstanding.
The fundamental dogma of astrology, as conceived by the Greeks, was that of universal solidarity. The world is a vast organism, all the parts of which are connected through an unceasing exchange of molecules of effluvia. The stars, inexhaustible generators of energy, constantly act upon the earth and man--upon man, the epitome of all nature, a "microcosm" whose every element corresponds to some part of the starry sky. This was, in a few words, the theory formulated by the Stoic disciples of the Chaldeans;[26]
but if we divest it of all the philosophic garments with which it has been adorned, what do we find? The idea of {172} sympathy, a belief as old as human society! The savage peoples also established mysterious relations between all bodies and all the beings that inhabit the earth and the heavens, and which to them were animated with a life of their own endowed with latent power, but we shall speak of this later on, when taking up the subject of magic. Even before the propagation of the Oriental religions, popular superst.i.tion in Italy and Greece attributed a number of odd actions to the sun, the moon, and the constellations as well.[27]
The Chaldaei, however, claimed a predominant power for the stars. In fact, they were regarded as G.o.ds _par excellence_ by the religion of the ancient Chaldeans in its beginnings. The sidereal religion of Babylon concentrated deity, one might say, in the luminous moving bodies at the expense of other natural objects, such as stones, plants, animals, which the primitive Semitic faith considered equally divine. The stars always retained this character, even at Rome. They were not, as to us, infinitely distant bodies moving in s.p.a.ce according to the inflexible laws of mechanics, and whose chemical composition may be determined. To the Latins as to the Orientals, they were propitious or baleful deities, whose ever-changing relations determined the events of this world.
The sky, whose unfathomable depth had not yet been perceived, was peopled with heroes and monsters of contrary pa.s.sions, and the struggle above had an immediate echo upon earth. By what principle have such a quality and so great an influence been attributed to the stars? Is it for reasons derived from their apparent motion and known through observation or experience?
Sometimes. Saturn made people {173} apathetic and irresolute, because it moved most slowly of all the planets.[28] But in most instances purely mythological reasons inspired the precepts of astrology. The seven planets were a.s.sociated with certain deities, Mars, Venus, or Mercury, whose character and history are known to all. It is sufficient simply to p.r.o.nounce their names to call to mind certain personalities that may be expected to act according to their natures, in every instance. It was natural for Venus to favor lovers, and for Mercury to a.s.sure the success of business transactions and dishonest deals. The same applies to the constellations, with which a number of legends are connected: "catasterism"
or translation into the stars, became the natural conclusion of a great many tales. The heroes of mythology, or even those of human society, continued to live in the sky in the form of brilliant stars. There Perseus again met Andromeda, and the Centaur Chiron, who is none other than Sagittarius, was on terms of good fellowship with the Dioscuri.
These constellations, then, a.s.sumed to a certain extent the good and the bad qualities of the mythical or historical beings that had been transferred upon them. For instance, the serpent, which shines near the northern pole, was the author of medical cures, because it was the animal sacred to aesculapius.[29]
The religious foundation of the rules of astrology, however, can not always be recognized. Sometimes it is entirely forgotten, and in such cases the rules a.s.sume the appearance of axioms, or of laws based upon long observation of celestial phenomena. Here we have a simple aspect of science. The process of {174} a.s.similation with the G.o.ds and catasterism were known in the Orient long before they were practiced in Greece.
The traditional outlines that we reproduce on our celestial maps are the fossil remains of a luxuriant mythological vegetation, and besides our cla.s.sic sphere the ancients knew another, the "barbarian" sphere, peopled with a world of fantastic persons and animals. These sidereal monsters, to whom powerful qualities were ascribed, were likewise the remnants of a mult.i.tude of forgotten beliefs. Zoolatry was abandoned in the temples, but people continued to regard as divine the lion, the bull, the bear, and the fishes, which the Oriental imagination had seen in the starry vault. Old totems of the Semitic tribes or of the Egyptian divisions lived again, transformed into constellations. Heterogeneous elements, taken from all the religions of the Orient, were combined in the uranography of the ancients, and in the power ascribed to the phantoms that it evoked, vibrates in the indistinct echo of ancient devotions that are often completely unknown to us.[30]
Astrology, then, was religious in its origin and in its principles. It was religious also in its close relation to the Oriental religions, especially those of the Syrian Baals and of Mithra; finally, it was religious in the effects that it produced. I do not mean the effects expected from a constellation in any particular instance: as for example the power to evoke the G.o.ds that were subject to their domination.[31] But I have in mind the general influence those doctrines exercised upon Roman paganism.
When the Olympian G.o.ds were incorporated among the stars, when Saturn and Jupiter became planets and {175} the celestial virgin a sign of the zodiac, they a.s.sumed a character very different from the one they had originally possessed. It has been shown[32] how, in Syria, the idea of an infinite repet.i.tion of cycles of years according to which the celestial revolutions took place, led to the conception of divine eternity, how the theory of a fatal domination of the stars over the earth brought about that of the omnipotence of the "lord of the heavens," and how the introduction of a universal religion was the necessary result of the belief that the stars exerted an influence upon the peoples of every climate. The logic of all these consequences of the principles of astrology was plain to the Latin as well as to the Semitic races, and caused a rapid transformation of the ancient idolatry. As in Syria, the sun, which the astrologers called the leader of the planetary choir, "who is established as king and leader of the whole world,"[33] necessarily became the highest power of the Roman pantheon.