astral worship by j. h. hill, m. d. "now, what i want is--facts."--_boz._ contents. introduction 5 the geocentric system of nature 13 the earth 13 the firmament 13 the planets 14 the constellations 15 the zodiac 15 the sacred numbers 7 and 12 17 the twelve thousand year cycle 18 the ancient triad 19 god sol 22 the ancient cosmogony 30 fall and redemption of man 31 incarnations of god sol 33 fable of the twelve labors 36 anniversaries of solar worship 40 the nativity 40 epiphany or twelfth day 41 lent or lenten season 42 passion week 44 passion plays 45 resurrection and easter festival 46 annunciation 48 ascension 49 assumption 49 the lord's supper 50 transubstantiation 50 autumnal crucifixion 51 michaelmas 56 personifications of the divisions of time 57 the hours 57 the days 57 the months 58 the seasons 60 half year of increasing days 63 half year of decreasing days 63 last quarter of the year 64 zodiacal symbols of solar worship 64 the sphinx 65 the dragon 66 the bull 67 the ram 68 the lamb 68 the fish 71 signs of the cross 72 future rewards and punishments 74 the oriental system 75 the occidental system 75 the second or general judgment 77 jewish, or ancient christianity 79 the prophecies 83 roman or modern christianity 88 freemasonry and druidism 109 the sabbath 117 pious frauds 121 conclusion 125 introduction. in an article, entitled "then and now," published in the december number, 1890, of "the arena," its author, a distinguished unitarian d.d. of boston, mass., says. "astronomy has shattered the fallacies of astrology; and people have found out that the stars are minding their own business instead of meddling with theirs." now, while it is true that modern astronomy has superseded the ancient system, and people have ceased to believe that the stars are intervening in mundane affairs, nothing could be further from the truth than the assertion that "astronomy has shattered the fallacies of astrology;" and those of our readers who will accord to this work an unprejudiced perusal can hardly fail to be convinced that a large majority of the people of christendom are dominated as much by these fallacies as were our pagan ancestry--the only difference being a change of name. the dogmatic element of religion, which was anciently designated as astrology, is now known as theology. all the evidences bearing upon the subject indicate that the founders of the primary form of religion were a sect of philosophers, known as magi, or wise men, of the aryan race of central asia, who, having lived ages before any conceptions of the supernatural had obtained in the world, and speculating relative to the "beginnings of things," were necessarily confined to the contemplation and study of nature, the elements of which they believed to be self-existent and endless in duration; but, being wholly without knowledge of her inherent forces, they explained her manifold processes by conceiving the idea that she was animated by a great and inherent soul or spirit, emanations from which impressed all her parts with life and motion. thus, endowing man, and other animals, with souls emanating alike from the imaginary great soul of nature, they believed, and taught, that immediately after death all souls were absorbed into their source, where, as "the dewdrop slips into the shining sea," all personal identity was forever lost. hence we see that although recognizing the soul as immortal, considering it, not as an entity existing independent of matter, but as the spirit of matter itself, the primary religion was the exponent of the purest form of materialism. being the astronomers of their day, and mistaking the apparent for the real, the ancient magi constructed that erroneous system of nature known as the geocentric, and, in conformity thereto, composed a collection of astronomical allegories, in which the emanations from the imaginary great soul of nature, by which they believed all materialities we're impressed with life and motion, were personified and made to play their respective parts. basing the religion they instituted upon their system of allegorical astronomy, and making its personifications the objects of worship, they thus originated the anthropomorphic or man-like gods, and, claiming to have composed them under the inspiration of these self same divinities, they designated them as sacred records, or scriptures, and taught the ignorant masses that they were literal histories, and their personifications real personages, who, having once lived upon earth, and; for the good of mankind, performed the wondrous works imputed to them, were then in heaven whence they came. thus we see that the primary religion, which is popularly known as paganism, was founded in the worship of personified nature; that, according special homage to the imaginary genii of the stars, and inculcating supreme adoration to the divinity supposed to reside in the sun, it was anciently known by the general name of astrolatry, and by the more specific one of solar worship; and that its founders, arrogating to themselves the title of astrologers, gave to its dogmatic element the name of astrology. in studying the primitive forms of religion it will be found that none of them taught anything relative to a future life, for the simple reason that their founders had no conceptions of such a state. hence it follows that the laws they enacted were intended solely for the regulation of their social relations, and, to secure their observance, they were embodied into their sacred records and made part of their religion. one form of that most ancient worship was known as sabaism, or sabism. another form of the same religion was the ancient judaism, as portrayed in the old testament, and more especially in the pentateuch, or first five books; in the decalogue of which the only promise made for the observance of one of the commandments is length of days on earth; and, in a general summing up of the blessings and curses to be enjoyed or suffered, for the observance or violation of the laws, as recorded in the 28th chapter of deuteronomy, it will be seen they are all of a temporal character only. at the beginning of the christian era there were still in existence a sect of jews known as sadducees, who were strict adherents to the primitive form of worship, and their belief relative to the state of the dead we find recorded in ecclesiastes xii., 7, which reads: "then shall the dust return to earth as it was, and the spirit shall return to god who gave it." for ages the doctrine of soul absorption, immediately after death, constituted the belief of mankind; but ultimately recognizing the fact that the temporal punishments of the existing laws were wholly inadequate to the prevention of crime, and conceiving the idea that the ignorant and vicious masses could be governed with a surer hand by appealing to the sentiments of hope and fear in relation to the rewards and punishments of an imaginary future life, the ancient astrologers resolved to remodel the dogmatic elements of religion so as to include that doctrine. but realizing the necessity, of suppressing the belief in the absorption of all souls, immediately after death, they ceased to teach it, and ultimately it was embodied in that secret and unwritten system known as the esoteric philosophy, in which the astrologers formulated their own private belief, and which for many centuries was kept from the knowledge of the uninitiated by their successors in the priestly office. as they were the sole custodians of the scriptures, they made do change in their verbiage, but, adding the doctrine of future rewards and punishments to that written and openly taught system of faith known as the exoteric creed, they made it the more impressive by instituting a system of imposing rites and ceremonies, which they designated as mysteries, into which they initiated the neophytes, and in which were portrayed, in the most vivid manner, the rewards and punishments of the imaginary future life, which they taught were the awards of the gods for the observance or violation of the laws. these teachings were inculcated in the lesser degrees only, but those who were found worthy of so great a distinction were also inducted into the higher degrees, in which was imparted the knowledge of the esoteric philosophy. in both the lesser and higher degrees the initiates received instruction in an oral manner only; and all were bound by the most fearful oaths not to reveal the secrets imparted to them. thus were the votaries of the ancient astral worship divided into two distinct classes, the esoterics, or gnostics; and the exoterics, or agnostics; the former comprising those who knew that the gods were mythical and the scriptures allegorical; and the latter, those who were taught that the gods were real, and the scriptures historical; or, in other words, it was philosophy for the cultured few, and religion for the ignorant multitude. the initiates into the secrets of these two systems recognized them as the two gospels; and paul must have had reference to them in his epistle to the galatians ii., 2, where he distinguishes the gospel which he preached on ordinary occasions from that gospel which he preached "privately to them which were of reputation." such was the system of astrolatry, which, originating in the orient, and becoming, after being remodelled in egypt, the prototype of all occidental forms of worship, was recognized, successively, as the state religion of the grecian and roman empires; and we propose to describe the erroneous system of nature upon which it was based, and to develop the origins of its cycles, dogmas, ordinances, anniversaries, personifications and symbols, with the view to proving that it was the very same system which was ultimately perpetuated under the name of christianity. we also propose to present the origins and abridged histories of its two forms, the jewish, or ancient, and the roman, or modern; and to give an account of the conflict between the votaries of the latter, and the adherents to the established form of worship, which culminated in the fourth century in the substitution of christianity as the state religion of the roman empire. we furthermore propose to show the changes to which the creed and scriptures were subjected during the middle ages, and at the reformation in the sixteenth century, through which they assumed the phases as now taught in the theologies, respectively of catholicism and orthodox protestantism. we also present an article relative to freemasonry and druidism, for the purpose of showing that, primarily, they were but different forms of the ancient astrolatry. we also devote a few pages to the subjects of the sabbath, and to that of "pious frauds." note.--for the matter published in this work, we are principally indebted to the writings of robert taylor, an erudite but recusant minister of the church of england, who flourished about seventy years ago, and who, being too honest to continue to preach what, after thorough investigation, he did not believe, began to give expression to his doubts by writing and lecturing. not being able to cope with his arguments, the clergy, under the charge of the impossible crime of blasphemy, had him imprisoned for more than two years, during which time he wrote his great work entitled "the diegesis," which should be read by all persons who are investigating the claim of the christian religion to divine authenticity. the geocentric system of nature. in constructing their system of nature, the ancient astronomers constituted it of the earth, the firmament, the planets, the constellations and the zodiac, and we will refer to them in the order named. the earth. believing that the earth was the only world, that it was a vast circular plane, and that it was the fixed and immovable center around which revolved the celestial luminaries, the ancient astronomers, in conformity to the requirement of the doctrine of future rewards and punishments, as inculcated in the egyptian version of the exoteric creed, divided it into an upper and an under, or nether world, which they connected by a sinuous and tenebrious passage. the firmament. the azure dome, called the firmament in the book of genesis, was believed to be a solid transparency, which we find described, in the fourth chapter and sixth verse, of that collection of astronomical allegories, called the apocalypse, or book of revelation, "as a sea of glass like unto crystal." it was represented as being supported by four pillars, resting upon the earth, one at each of the cardinal points, which were designated as "the pillars of heaven." conceiving the idea that there were windows in the firmament, the ancient astronomers called them "the windows of heaven" and taught that they were opened when it rained, and closed when it ceased to rain. hence it is evident that the ancient astronomers did not refer to these pillars and windows in a figurative sense, but as real appurtenances to a solid firmament, as will be seen by reference to gen. vii. 11, and viii. 2, job xxvi. 11, and malachi iii. 10. the planets. believing that the stars were but mere flambeaux, suspended beneath the firmament, and revolving round the earth, for the sole purpose of giving it light and heat; and observing that seven of these, answering to the sun, moon, mercury, venus, mars, jupiter and saturn, had perceptible movements, in relation to the other luminaries, the ancient astronomers designated them as planets or wandering stars. the constellations. perceiving that the other celestial luminaries maintained the same relation to each other, and designating them as fixed stars, the ancient astronomers grouped those visible to them into forty-eight constellations; and giving names to these, they also attached names to the stars of larger magnitude, which was done for the purpose of locating and distinguishing them with greater ease. the zodiac. through twelve of these constellations, mostly contained within a belt of 16 degrees in width, and within which the planets appeared to revolve, the ancient astronomers inscribed a central line representing the ecliptic, or apparent orbit of the sun, which they divided into 360 degrees; and quartering these to denote the seasons, they named the cardinal points the summer and winter solstices, and the vernal and autumnal equinoxes; the former referring to the longest and shortest days of the year; and the latter to the two periods when the days and nights are equal. an abbreviatory sign having been attached to each of these constellations, the great celestial belt containing them was called "the wheel of the signs," or "a wheel in the middle of a wheel," as designated by that old astrologer, ezekiel the prophet, in chap. i. and 16th verse. but for the reason that, with only one exception, the forms of living things, either real or mythical, were given to them, this belt, ultimately, wad designated as the zodiac; or circle of living creatures, see ezekiel, chap. i. constituting the essential feature of the ancient astronomy, we present, in our frontispiece, a diagram of the zodiac, as anciently represented, to which, as well as to burritts' celestial atlas, our readers will be necessitated to make frequent reference. [see plate1.gif] recent researches among the ruins of ancient cities have developed the fact that several centuries before the beginning of our era the astronomers had invented the telescope, and discovered the true or heliocentric system of nature; but for the reason that religion had been based upon the false, or geocentric system, it was deemed prudent not to teach it to the masses. hence, hiding it away among the other secrets of the esoteric philosophy, the knowledge of it was lost during the middle ages; and when rediscovered, the hierarchy of the church of rome, upon the plea that it was contrary to the teachings of scripture, resorted to inquisitorial tortures to suppress its promulgation; but, in spite of all their efforts, it has been universally accepted; and, in this otherwise enlightened age, we have presented to us the anomaly of a religion based upon a false system of astronomy, while its votaries believe in the true system. the sacred numbers 7 and 12. in reference to the planets, and the signs of the zodiac, the numbers seven and twelve were recognized as sacred by the ancient astrologers, and dedications were made to them in all kinds and sorts of forms. in the allegories, the genii of the planets were designated as spirits or messengers to the supreme deity, imaginarily enthroned above the firmament, which we find described in revelations iv. 5, as "seven lamps of fire burning before the throne, which are the seven spirits of god;" and which were represented by lights burning in seven branched candlesticks set before the altars in the temples; the central light for the sun; the moon, mercury and venus on one side; and mars, jupiter and saturn on the other. the seven branched candlesticks seen in all catholic churches, and in some protestant ones, are intended to represent the same planetary system. among the numerous dedications to the genii of the planets we mention the seven days of the week, the seven stories of the tower of babylon, the seven gates of thebes, the seven piped flute of pan, the seven stringed lyre of apollo, the seven books of fate, the book of seven seals, the seven castes into which the egyptians and east indians were divided, and the jubilee of seven times seven years. among the dedications to the twelve signs we mention the twelve months of the year, the grand cycle of 12,000 years, the twelve altars of james, the twelve labors of hercules, the twelve divisions of the egyptian labyrinth, the twelve shields of mars, the twelve precious stones, ranged in threes to denote the seasons, in the breastplate of high priest, the twelve foundations of the sacred city, referred to in the book of revelation, the twelve sons of jacob, the twelve tribes of israel, and the twelve disciples. in the book of revelation alone the number 7 is repeated twenty-four times, and the number 12 fourteen times. the twelve thousand year cycle. in determining the duration of the period within which were to occur the events taught in the doctrines of the exoteric creed, the ancient astrologers dedicated a thousand years to each of the signs of the zodiac, and thus inaugurating the cycle of twelve thousand years, taught that, at its conclusion, the heaven and the earth, which they believed to be composed of the indestructible elements of fire, air, earth and water, would, through the agency of the first of these, be reduced to chaos, as a preliminary to the reorganization of a new heaven and a new earth at the beginning of the succeeding cycle. such was the origin of the grand cycle of the ancient astrolatry, and it must be borne in mind that its authors made its conclusion to correspond in time and circumstance to the doctrines relating to the finale of the plan of redemption. the ancient triad. after conceiving the idea of a primeval chaos, constituted of four indestructible elements of which fire was the leading one, the oriental astrologers began to indulge in speculations relative to the agencies which were engaged in its organization. having no knowledge of the forces inherent in nature, they imputed this work to three intelligences, which, embodying the all in all, they personified by the figure of a man with three heads, and to this trinity gave the names of brahma, vishnu and siva. such a figure, carved in stone, may be seen in the island cave of elephanta, near bombay, india, and is popularly believed to represent the creator, preserver and destroyer; but, in determining their true signification, we must be governed by the ancient teachings that "all things were made by one god-head with three names, and this god is all things." hence the conclusion is irresistible that the first person represents neither the creator nor organizer of chaos, but chaos itself; the second person, its organizer and governor; and the third person, the agent in nature which impresses all her parts with life and motion; the latter being the imaginary great soul or spirit inculcated in the esoteric philosophy. in support of this opinion it will be found that the egyptian triad of father, son and spirit is virtually the same we have assigned to its oriental prototype. thus we see that to the ancient astrolatry christendom is indebted for the trinity of "god the father, god the son, god the spirit--three in one." but, having ascribed supreme intelligence or reason to its second person, under the name of the logos, or word, and designating its third person as the holy ghost, the ancient triad was usually formulated as the father, the word and the holy ghost, as may be seen by reference to the text in the allegories which we find recorded in i john v. 7, which reads that "there are three that bear record in heaven, the father, the word and the holy ghost, and these three are one." considered in some forms of astrolatry as too sacred to attach a name to the triune deity, he was called "the one," and we find him thus designated in the 4th chapter of revelation, where, like zeus and jupiter, of the grecian and roman mythologies, he is represented as seated above the firmament, upon a throne from which "proceeded lightnings and thunderings," and to whom all, the subordinate divinities were made to pay homage. as the hurler of thunderbolts he was called "the thunderer," and as the opener of the windows of heaven, when it rained, he was designated "jupiter pluvius." such was the ancient triad made to say of himself, in an inscription found in the ruins of the temple at sais in egypt, "i am all that has been, all that is, and all that shall be, and no mortal has lifted yet the veil that covers me;" and such was the triunity referred to as the god universe by pliny, the roman philosopher and naturalist, who, flourishing in the first century of the christian era, wrote that he is "an infinite god which has never been created, and which shall never come to an end. to look for something else beyond it is useless labor for man and out of his reach. behold that truly sacred being, eternal and immense, which includes within itself everything; it is all in all, or rather itself is all. it is the work of nature, and itself is nature." thus we see that, although inculcating homage to a multitude of subordinate divinities, the ancient astrolatry was only an apparent polytheism; its enlightened votaries, recognizing the dogma of the unity of god, were in reality monotheists, paying supreme adoration to the mythical genius of the sun, to whom we will now direct attention. god sol. in determining the characteristics of the supreme divinity of astral worship, it must be borne in mind that its founders taught that he was evolved or engendered by the father, or first person in the sacred triad, from his pure substance, which as we have shown was constituted of chaos or the primeval fire into which they supposed all things were reduced through the agency of that element at the conclusion of 12,000 year cycles. hence, designating that mythical being as the only begotten of the father, they personified him as god the son, or second person in the sacred triad; and recognizing the sun as the ruling star, very appropriately made him the presiding genius of that luminary, under the title of god sol. according homage to light as his chief attribute, he is referred to in the allegories as "the true light, which lighteth every man that cometh into the world," john i., 9; and, although designated as the only begotten of the father, his co-existence with him, under the title of the logos or word, is shown in the text which reads, "in the beginning was the word, and the word was with god, and the word was god," john i., 1. personifying the principles of good and evil in god sol, the ancient astrologers consecrated the six divisions of the 12,000 year cycle, corresponding to the reproductive months of spring and summer, to him as lord of good, and symbolizing him by the constellation of the zodiac in which the vernal equinox successively occurred, as explained hereafter, they dedicated the six divisions of that cycle, corresponding to the destructive months of autumn and winter, to him as lord of evil, and as such, symbolizing him by the serpent, marked the beginning of his reign by the constellation "serpens," placed in conjunction with the autumnal equinox. personifying in him the opposing principles of good and evil, he was to the ancients both god and devil, or the varied god, who, in relation to the seasons, was described as beautiful in spring, powerful in summer, beneficent in autumn and terrible in winter. thus under various names, intended to represent god sol in relation to the diversified seasons, we find recorded in the scriptures, or solar fables, numerous portrayals of imaginary conflicts, in which the evil principle, triumphing during autumn and winter, is conquered at the vernal equinox by the good principle, who, bringing back equal days and nights, restores the harmony of nature. the eternal enmity between the principles of good and evil, as manifested in the diversity of the seasons, we find portrayed in the constellations hercules and draco, placed in the northern heavens, in which the heel of the former, representing one of the most ancient of the imaginary incarnations of god sol, to which we will refer hereafter, is resting upon the head of the latter, as referred to in genesis iii., 15, which makes god sol, or the lord god, say to the serpent, "i will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." the woman alluded to in this text is the virgo of the zodiac, as will be made apparent hereafter. [see plate2.gif] of all the divinities of the ancient mythology god sol was the only one distinguished by the exalted title of lord or lord god, for the reason that he was made the organizer of chaos and governor of heaven and earth. hence, having constituted him the lord of light and darkness, as well as good and evil, the ancient astrologers in composing the solar fables made him say of himself, "i form the light and create darkness; i make peace and create evil, i the lord do all these things," isaiah xlv., 7. "shall there be evil in a city, and the lord hath not done it?" amos iii., 6. besides the title of lord or lord god, the solar divinity is also designated in the allegories as the lord of lords and the king of kings, the invincible, the mighty god, etc. subjecting the mythical genius of the sun, in his apparent annual revolution round the earth, to the four stages of human life from infancy to old age, the ancient magi fixed the natal day of the young god sol at the winter solstice, the virgo of the zodiac was made his mother, and the constellation in conjunction with her, which is now known as bootes, but anciently called arcturus, his foster father. he is represented as holding in leash two hunting dogs and driving ursa major, or the great bear, around the north pole, thus showing that the original occupation of the celestial foster father of the young god sol was that of a bear driver, and that his sons, referred to in job xxxviii., 32, are the dogs asterion and chara. it will be observed that virgo is represented in our illustration with a child in her arms, for the reason that she is so represented in the ancient zodiacs, and the fact will be readily conceded that she is the only virgin who could give birth to a child and be a virgin still. [see plate3.gif] the ancient cosmogony. speculating relative to the order in which chaos had been organized, the ancient astrologers constructed a cosmogony, which divided the labors of god the son, or second person in the trinity, into six periods of a thousand years each; and which, answering to the six divisions of the 12,000 year cycle corresponding to the reproductive months of spring and summer, taught that in the first period he made the earth; in the second, the firmament; in the third, vegetation; in the fourth, the sun and moon and "the stars also;" in the fifth, the animals, fishes, birds, etc., and in the sixth, man. that vegetation was made before the sun was not an inconsistent idea to the originators of the ancient cosmogony. they imagined that the heat and light, emanating from the elementary fire, were sufficient to stimulate its growth, after which god the son gathered it together and made the celestial luminaries. in the solar fables this imaginary element is called the fire-ether, or sacred fire of the stars. fall and redemption of man. religion having been based upon the worship of personified nature, it is evident that its founders fabricated its dogmatic element from their conceptions of her destructive and reproductive processes as manifested in the rotation and diversity of the seasons. the apparent retreat of the sun from the earth, in winter, and his return in the spring, suggesting the idea of a figurative death and resurrection of the genius of that luminary, they applied these phenomena of the year to man, and composed the allegories relative to his fall and redemption, as inculcated in the exoteric creed. in the allegory relating to the fall, it was taught that, after making the first human pair, the lord of good or the lord god placed them in a beautiful garden--corresponding to the seasons of fruits and flowers or months of spring and summer, with the injunction, under a penalty, not to eat of the fruit of a certain tree. when the lord of evil, or devil, symbolized by the serpent and represented by the constellation "serpens" placed in conjunction with the autumnal equinox, meeting them on the confines of his dominion, and tempting the woman, and she the man, they ate of the forbidden fruit; thus, falling from their first estate, and committing the original sin, they involved the whole human race in the consequences of their disobedience. then the lord god, pronouncing a curse against the serpent, clothed the man and woman with skins to protect them against the inclemency of his, dominion as lord of evil, and drove them from the garden; after which they were necessitated to earn their bread by tilling the ground. in, reference to the plan of redemption, the ancient astrologers divided the 6,000 years appropriated to man, as the duration of his race on earth, into ten equal cycles, and taught that at the conclusion of each god sol, as lord of good, would manifest himself in the flesh, to destroy his works as lord of evil, and through suffering and death make an atonement for sin. thus having originated the doctrines of original sin, incarnation and vicarious atonement, as parts of the plan of redemption, and making its finale correspond, in point of time, to the conclusion of the 12,000 year cycle, their successors in the priestly office ultimately inculcated the additional dogmas of the general judgment and future rewards and punishments, as we have shown in our introduction. having based the fables of the fall and redemption of man upon the idea that he was impelled, without his volition, to pass from the dominion of god to that of the devil, or in other words, upon his subjection to the inexorable necessity which makes the inclement seasons of autumn and winter succeed the beneficent ones of spring and summer, its authors composed the original of the text which, found in romans viii., 20, reads that "the creature was made subject to vanity (evil), not willingly, but by reason of him who hath subjected the same in hope." but for the popular teaching in favor of its being literal history, no one could read the account of the fall of man, as recorded in the third chapter of genesis, without recognizing it as simply an allegory; or fail to realize, the force of the argument of no fall, no redemption, and if no redemption, no god to reward or devil to punish; no hell to suffer, or heaven to enjoy. the fact is that these are but antithetical ideas which came in together, and must survive or perish together. they cannot be separated without destroying the whole theological fabric. incarnations of god sol. believing that god sol was necessitated to remain at his post to direct the course of the sun, the ancient astrologers conceived the idea of teaching that, attended by a retinue of subordinate genii, he descended to earth through the medium of incarnations at the end of 600 year cycles, to perform the work of man's redemption and, having made virgo of the zodiac the mother of the solar divinity, they taught in their allegorical astronomy, or scriptures, that his incarnations were born of a virgin. hence we find that god sol, usually designated by the title of the word, "was made flesh, and dwelt among us." john i., 14. in a discourse upon this text delivered by tillotson, archbishop of canterbury, in the year 1680, published in the fourth volume of woodhouse's edition of his grace's sermons, in the year 1744, concerning the incarnation of our blessed saviour, he explains the necessity of incarnation by saying that "there was likewise a great inclination in mankind to the worship of a visible deity, so god was pleased to appear in our nature, that they, who were so fond of a visible deity, might have one, even a true and natural image of god the father, the express image of his person." it only requires a little reflection to appreciate the prelate's covert irony and want of faith. having ascribed to the imaginary incarnations of god sol the characteristics of heaven-descending, virgin-born, earth-walking, wonder-working, dying, resuscitated and ascending sons of god, the ancient astrologers attached to them the several titles of saviour, redeemer, avatar, divine-helper, shiloh, messiah, christ; and, in reference to their foster-father, that of son of man. teaching that they continued to make intercession for sin, after their ascension to the right hand of the father, they were also called intercessors, mediators or advocates with the father. from teaching their appearance every 600 years originated the egyptian legend of the phoenix, a bird said to descend from the sun at these intervals, and, after being consumed upon the altar in the temple of on, or city of the sun--called heliopolis by the greeks--would rise from its ashes and ascend to its source. according to the civil laws of egypt, manhood was not attained until the age of thirty years. hence the earthly mission of incarnate saviours was made to begin at that age; and for the reason that, relating to the apparent transit of the sun through the twelve signs of the zodiac, it was completed during the period of one year. to impress the ignorant masses with the belief that the scriptures were literal histories, and the incarnate saviours real personages, the ancient astrologers caused tombs to be erected in which it was claimed they were buried. such sepulchres were erected to hercules at cadiz, to apollo at delphi, and to other saviours at many other places, to which their respective votaries were induced to perform pilgrimages. in egypt the pyramids were built, partly for astronomical purposes, and partly as tombs for saviours, claimed to have been kings, who had once ruled over the country; and why should we not recognize that magnificent structure known as the church of the holy sepulchre, at jerusalem, as but another of those tombs of saviours in which no saviour was ever entombed? thus we have shown that it was god sol, the only begotten of the father, or second person in the sacred triad, to whom supreme adoration was inculcated in all forms of the ancient astrolatry; and that its cultured votaries, understanding that the doctrines pertaining to the fall and redemption of man were evolved from the figurative death and resurrection of the solar divinity, recognized the doctrine of incarnation as a priestly invention intended only for the ignorant masses. fable of the twelve labors. the authors of the original solar fables, having lived in that remote age in which physical prowess was recognized as the highest attribute of humanity, conceived the idea that god sol, while passing through his apparent orbit, had to fight his way with the animals of the zodiac, and with others in conjunction with them. hence, designating him as the mighty hunter, and calling his exploits the twelve labors, they made the incarnate saviours the heroes of similar ones on earth, which they taught were performed for the good of mankind; and that, after fulfilling their earthly mission, they were exhaled to heaven through the agency of fire. when these fables were composed the summer solstice was in the sign of leo, and making the twelve labors begin in it, the first consisted in the killing of a lion, and the second, in rescuing a virgin (virgo) by the destruction of a hydra, the constellation in conjunction with her. upon one of the assyrian marbles on exhibition in the british museum these two labors are represented as having been performed by a saviour by the name of nimroud. in the constellations of taurus, the bull of the zodiac, and of orion, originally known as horns, in conjunction therewith, we have groupings of stars representing the latter as one of the mighty hunters of the ancient astrolatry, supporting on his left arm the shield of the lion's skin, the trophy of the first labor, and holding a club in his uplifted right hand, is engaged in performing the tenth labor by a conflict with the former. [see plate4.gif] the fable of the twelve labors constituted the sacred records or scriptures of the older forms of astrolatry, one version of which, written with the cuneiform character upon twelve tablets of burnt clay, exhumed from the ruins of an assyrian city, and now on exhibition in the british museum, is ascribed to nimroud, the prototype of the grecian hercules, and of nimrod, the mighty hunter of the old testament. anniversaries of solar worship. the nativity. applying the anniversaries inculcated in the worship of god sol to his imaginary incarnations, the founders of the ancient astrolatry made them refer to the several stages of human existence from infancy to mature age. hence, comparing the first day of infantile life to the shortest day of the year, it would naturally be expected that they would have placed the anniversary of the nativity exactly at the winter solstice; but, having conceived the idea that the sun stood still for the space of three days at each of the cardinal points, and making it represent the figurative death of the genius of that luminary, they fixed the date for its observance three days later, or on the 25th of december. the gnostic adherents to the ancient solar worship, or those who were conversant with the teachings of the esoteric philosophy, knowing that the dramatis personae of the fable of incarnation were pictured with stars upon the azure vault, recognized the woman "clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars," referred to in revelations xii. 1, as the virgo of the zodiac; they also knew that she was the true queen of heaven and mother of god; and that the infant, anciently represented in her arms, and with whom, in their day, she arose on the eastern horizon at midnight on the 24th of december, was the same of whom the people were taught to sing at christmas "unto us a child is born this day." with the knowledge of these facts we can readily see that this is the virgin and child which constituted the originals of those exquisite paintings, by the old masters, known as the madonna and child. epiphany or twelfth day. in reference to the twelve signs through which the sun makes his apparent annual revolution, the twelfth day after christmas, answering to the 6th of january, was observed by the votaries of the ancient astrolatry as the anniversary of the epiphany or twelfth day. in the solar fables, it was taught that a star appeared in the heavens on that day to manifest the birthplace of the infant saviour to the magi or wise men of the east, who came to pay him homage, and to present him with the gifts of gold, frankincense and myrrh, as related in matthew ii. 11. the reason for presenting these gifts is explained by the facts that of the seven metals dedicated to the genii of the planets, gold was the one consecrated to god sol; and frankincense and myrrh were the gums burned in censers in his worship. in reading the account of the magi's visit to the infant saviour, we have but to exercise our thinking faculties to realize that it is allegory instead of literal history. lent or lenten season. in the ancient solar fables it was taught that the persecutions to which the incarnate saviours were subjected while passing through the dominion of god sol as lord of evil, raged with greatest fury during the forty days preceding the festival of easter, which period, beginning when the days were perceptibly lengthening, was called lent, or the lenten season. it was during this season that the votaries of the ancient religion were taught to manifest their sympathy for the saviour in his imaginary conflict with the devil by abstaining from all festivities, and by fasting and prayer; and, as that was the season in which the flocks and herds were poor in flesh, while the seas and rivers abounded with fish in good condition, the ancient priests, making a virtue of necessity, enjoined a diet principally of fish, and for that reason placed the constellation pisces at the point in the zodiac in which the lenten season anciently began; which, without regard to the day of the week, was always observed on the 15th day of february, the name of that month having been derived from the februa, or feast of purification and expiation of the old roman calendar. at the council of nice the lenten season was made to begin on the fourth day of the week, and in reference to the ancient custom of the more devout sprinkling ashes upon their heads at the feast of the februa, it is called ash wednesday. hence we see that all years in which ash wednesday does not come on the 15th of february, the lenten season must necessarily contain a greater or lesser number than the original assignment of forty days. passion week. the last seven days of lent is called passion week, in reference to the apparent passage of the sun across the celestial equator at the vernal equinox or 21st of march; the ancient astrologers having conceived the idea that the sun stood still for the space of three days at each of the cardinal points, and making it represent the figurative death of the genius of that luminary, it was observed as the anniversary of the vernal crucifixion or passion of the incarnate saviours; and in commemoration of their imaginary sufferings and death it was the custom to expose in the temples during the last three days of passion week figures representing their dead bodies, over which the votaries of solar worship, especially the women, made great lamentation. it was in reference to one of these images, laid out in the temple at jerusalem, to which the jealous jehovah, considering it a great abomination in his own house, is made to direct the attention of ezekiel, the prophet, who, looking, beheld "women weeping for tammuz" as recorded in the eighth chapter. this divinity was the phoenician prototype of the grecian adonis, to whom the women of judea preferred to pay homage. it was during the last three days of passion week that the votaries of solar worship performed their severest penance. besides fasting and prayer, the more devout flagellated and slashed themselves and others with knives and thongs, and carried heavy crosses up steep acclivities. in all ultra-catholic countries the priests, in imitation of the ancient custom, expose in the churches figures representing the dead saviour, over which the laity, especially the women, weep and mourn; and the more devout men cut and slash themselves, and each other, with knives and thongs; and, in imitation of the imaginary tramp of jesus with his cross up calvary's rugged side, bear heavy crosses up steep acclivities. passion plays. anciently dramas representing the passion of incarnate saviours, called passion plays, were enacted upon the stage. the most celebrated of these divine tragedies, known as prometheus bound, and composed by the greek poet aeschylus, was played at athens 500 years before the beginning of the christian era. to show that this sin-atoning saviour was not chained to a rock, while vultures preyed upon his vitals, as popularly taught, but was nailed to a tree; we quote front potter's translation of the play, that passage which, readily recognized as the original of a christian song, reads as follows: "lo, streaming from the fatal tree, his all atoning blood: is this the infinite? 'tis he- prometheus and a god. well might the sun in darkness hide, and veil his glories in, when god the great prometheus died for man, the creature's sin." the veiling of the sun, as represented in these plays, having reference to the imaginary sympathy expressed by god sol for the sufferings of his incarnate son, was shown upon the stage by shading the lights. the monks of the middle ages enacted plays representing the passion of the christian saviour, and the bavarian peasantry, perpetuating this custom, perform the play every tenth year. resurrection and easter festival. in conformity to the ancient teachings, the incarnate saviours, considered as figuratively dead for the space of three days at the vernal equinox, or 21st of march, were raised to newness of life after the expiration of that time. hence, the 25th of march, without regard to the day of the week, was celebrated as the anniversary of the vernal resurrection. on the morning of this day it was the custom of the astrologers to say to the mourners assembled in the temples, "be of good cheer, sacred band of initiates; your god has risen from the dead, his pains and his sufferings shall be your salvation." another form of this admonition, quoted from an ancient poem in reference to the phoenician tammuz, reads as follows: "trust ye saints, your god restored, trust ye in your risen lord, for the pains which he endured, your salvation hath procured." then would begin the festivities of easter, which corrupted from eostre, and derived from the teutonic mythology, was one of the many names given to the goddess of spring. in the observance of this festival the temples were adorned with floral offerings; the hilaries sang their joyful lays; the fires upon the pyres, or the fire-altars, were extinguished and rekindled with new fire, or sacred fire of the stars, which the astrologers taught was brought down from heaven by the winged genius perseus, the constellation which, anciently, was in conjunction with the vernal equinox; paschal candles, lit from the new fire, were distributed to the faithful and the paschal feast, easter feast, or the feast of the passover, was eaten in commemoration of the passion of the incarnate saviours, or, in other words, of the passage of the sun across the celestial equator. in ultra-catholic countries the descent of the sacred fire is represented by some secretly arranged pyrotechny, and the credulous laity, believing they have witnessed a miraculous display, eagerly solicit paschal candles lit from it; and in imitation of the ancient festivities in honor of the return of spring, all catholic churches, and most of protestant ones, are adorned with flowers, the bells ring out their merriest peals, and "gloria in excelsis" and other jubilant songs, similar to the lays of the ancient hilaries, are sung. annunciation. the anniversary of the nativity having been placed on the 25th of december, according to the course of nature, the 25th of march was anciently celebrated as the anniversary of the annunciation, and is still observed on that day, and the duty of saluting the virgin (virgo) and announcing her conception by the holy ghost or third person in the trinity was assigned to the genius of spring. in the chaldean version of the gospel story the name of gabriel was given to this personification, and in the christian version of that story he is made to perform the same office; see luke i. 26-35. ascension. celebrating the anniversary of the ascension forty days after easter, it was anciently observed on the 4th of may, and it was taught that the incarnate saviours ascended bodily into heaven, in a golden chariot drawn by four horses caparisoned with gilded trappings, all glittering like fire in the fervid sunlight. hence when we read in ii. kings ii. 11, that "there appeared a chariot of fire and horses of fire, . . . and elijah went up by a whirlwind into heaven," we must accept this text as descriptive of the imaginary ascension of one of the incarnate saviours of ancient judaism. assumption. when the summer solstice was in the sign of cancer, the sun was in that of virgo in the month of august, and the anniversary of the assumption was observed on the 15th of that month, and is so observed at the present time. the fact that the anniversary of the ascension precedes that of the assumption explains why jesus is made to say to his mother (virgo) soon after his resurrection, "touch me not: for i am not yet ascended to my father." john xx. 17. the lord's supper. in the ancient solar worship the so-called ordinance of the lord's supper was observed just before the anniversary of the autumnal crucifixion; and consisting of bread and wine, in reference to the maturing of the crops and completion of the vintage, was, like the modern festival of the hardest home, a season of thankfulness to the lord (god sol) as the giver of all good gifts. hence being observed but once a year, it was in reality not an ordinance but an anniversary; and the fact that christians partake of these emblems so frequently during the year indicates that the original signification of the lord's supper has been lost. transubstantiation, or the conversion of the bread and wine into the veritable blood and body of christ, is a doctrine of the catholic church which was derived from the ritual of the ancient solar worship. in the 26th chapter of matthew we have an account of the lord administering the last supper to his disciples on the eve of the autumnal crucifixion, and in verse 27 it reads that "he took the cup, and gave thanks, and gave it to them, saying, drink ye all of it." the compilers of the modern version of the gospel story must surely have inadvertently copied this text as it read in the ancient versions of that old, old story, which, when observed in remembrance of "our lord and saviour bacchus," was called the bacchanalia, or feast, of bacchus. at these orgies the participants give thanks for the wine by not only drinking all of one cup, but many more; in fact they kept on drinking until they fell under the table. autumnal crucifixion. the beneficent seasons of spring and summer coming to an end at the autumnal equinox, the 22d of september was made the anniversary of the autumnal crucifixion. the vernal resurrection and autumnal crucifixion, representing the alternate triumph of the personified principles of good and evil, as manifested in the diversity of the seasons; we find appropriately expressed in two religious pictures. in the one, the saviour, appealing as a vigorous young man, surrounded by a brilliant halo, representing the rays of the all-conquering sun of spring, is rising triumphantly from the tomb, before whom the demon of winter, or devil, is seen retreating in the background. in the other, the vanquished saviour, represented by the figure of a lean and haggard man, with a crown of thorns upon his head, around which appears a faint halo of the sun's declining rays, and above which is placarded the letters i. n. r. i., the initial letters of latin words, signifying the life to come, or the eternal life, is suspended upon the cross, at the foot of which his mother mary (virgo) is represented as kneeling in a mourning attitude, and by her side is seen a serpent and a skull, the emblems of evil and of death. [see plate5.gif & plate6.gif] michaelmas. in the calendar of the ancient astral worship, the fourth day after the autumnal equinox was dedicated to the genius of autumn. in the chaldean allegories the name of michael was given to this personification, and called michaelmas, or feast of michael. in the catholic calendar this anniversary is placed an the 29th of september, instead of the 26th of that month, while that of st. matthew, the christian genius of autumn, which should be placed on the 26th of that month, is observed on the 21st. thus we have shown that the anniversaries of the ancient astral worship were all fixed, and from church history we learn that they were so observed by the christians until the council of nice in the year 325, when the bishops assembled at that celebrated convocation, desiring to have the festival of easter celebrated on sunday, which had been made the sabbath by the edict of constantine, in the year 321, ordered that it should be observed on the sunday of the full moon, which comes on or next after the vernal equinox. hence, converting it into a movable festival, its allied feasts and fast days were also made movable. personifications of the divisions of time. in the ancient solar fables the several divisions of time were personified and made to pay homage to the triune deity, supposed to be enthroned above the firmament. the hours. the genii of the hours were designated as elders, and we find them described in the 4th chapter of revelation as sitting round about the throne upon four and twenty seats, clothed in white raiment, and crowns of gold upon their heads. the days. each day of the year was appropriately personified, and these genii of the days constitute the saints of the christian calendar. of these we will refer to but one. according to the ancient belief that the sun stood still for the space of three days at each of the cardinal points, the 24th of june was made the first of the decreasing days; and dedicating it to st. john the baptist, he is made to say in reference to his opposite, (the genius of the 25th of december, and first of the increasing days,) "he must increase, but i must decrease." this text, found in john iii. 30, simply means that the days of the one must increase in length, while the days of the other must decrease. the months. the fable of the twelve labors having been superseded by others, in which the genii of the twelve signs of the zodiac, corresponding to the months, were designated as angels, and made to minister to god sol while making his apparent annual revolution; but, when constituted the attendants of the incarnate saviours during their imaginary earth life, they were personified as men and called disciples. of these genii of the months we will refer only to the first and the last. the first month, dedicated to the genius known in the mythology as janus, and from which was derived the name january, was portrayed with two faces, the one of an old man looking mournfully backward over the old year, and the other of a young man looking joyfully forward to the new year. this personification, made the opener of the year, and represented as holding a pair of cross-keys, was called "the carrier of the keys of the kingdom of heaven." hence, the popes of rome, claiming apostolic succession from peter, the janus of the christian twelve, wear cross-keys as the insignia of their office. sometimes a crosier, or shepherd's crook, is substituted for one of the keys, in reference to his arrogated office of the leader of the sheep! the authority for the assumption that the popes are peter's successors is found in matthew xvi. 18, 19; but its fallacy becomes apparent when we bear in mind that the scriptures are but collections of astronomical allegories, and that the peter referred to in the text was not a man, but the mythical genius of the month of january. in reference to the last month, we find that the authors of the ancient solar fables, ever doubting whether god sol, after inaugurating winter by his supposed retreat from the earth, would return to revivify nature with his life-giving rays, gave to the genius of the twelfth month the title of the doubter. in the christian calendar this personification is known as thomas, and a more specific dedication of the shortest day of the year having been made to him, the 21st day of december is called st. thomas day. the seasons. when the cardinal points were in the constellations leo, taurus, aquarius and scorpio, the astrologers, objecting to the signification of the latter, substituted the constellation in conjunction therewith, which is known as aquila (ak-we-la) or flying eagle. in the allegorical astronomy of that remote period these genii of the seasons were designated as beasts, and as such we find them referred to in revelation iv. 7, which reads as follows: "and the first beast was like a lion (leo), and the second beast like a calf (taurus, the bull calf), and the third beast had a face as a man, (aquarius, the waterman) and the fourth beast was like a flying eagle (aquila)." in the first chapter of ezekiel, the prophet, the genii of the seasons are referred to in the same manner. these genii of the seasons, standing, imaginarily, at the four corners of the heavens, were called corner-keepers, and making them witnesses to god sol in his apparent annual revolution, the founders of the astral worship designated them as archangels, evangelists, god-spellers or gospel-bearers, and claiming inspiration from them, composed four different histories of the birth and earth-life of the incarnate saviour, to each of which they attached a name, and called these records the gospel story. in its chaldean version, the names of gabriel, michael, raphael and uriel were given them; but while the first two of these are mentioned in the christian gospel story, its authors gave to the evangelists the names of matthew, mark, luke and john. thus knowing the true signification of the disciples and evangelists, the very pertinent question presents itself: if they are not the genii of the months and the seasons, why are there just twelve of the one and four of the other? [see plate7.gif] half year of increasing days. in the ancient astrolatry, the half year of increasing days, extending from the winter to the summer solstice, was personified by the composite figure representing the constellations of taurus and aquarius, which, constituted of the winged body of a bull and the head and beard of a man, was called the cherubim. this personification we find portrayed upon the assyrian marbles on exhibition in the british museum. half year of decreasing days. the half year of decreasing days, extending from the summer to the winter solstice, was personified by the figure, which, representing the constellations of leo and aquila, and composed of the winged body and limbs of a lion, with the head of an eagle, was called the seraphim. these last two personifications constituted the archangels of the ancient astral worship. last quarter of the year. the last quarter of the year was personified in the ancient allegories as a decrepit old man, who, stung by a scorpion (scorpio), and fatally wounded by an arrow from the quiver of an archer (saggitarius) dies at the winter solstice; and, after lying in the grave for the space of three days, is brought to life again. such was the personification referred to in the christian gospel-story as having been raised from the grave by the mandate, "come forth, lazarus." thus have we shown that the elders and the saints; the angels, and the archangels; the cherubim and seraphim; and also poor old lazarus, are but personifications of the several divisions of time. zodiacal symbols of solar worship. having shown that the founders of the ancient astrolatry accorded homage to god sol as lord of evil, under the symbol of the serpent, and marked the beginning of his reign, as such, by the constellation "serpens" placed in conjunction with the autumnal equinox; we will now direct attention to the symbols under which he was worshipped as lord of good, which, corresponding to the form of the constellation in which occurred the vernal equinox, and which was changed to correspond to the form of the succeeding constellation as that cardinal point passed into it, by that process, known in astronomy, as the precession of the equinoxes, its explanation becomes essential to a correct understanding of our subject. after long observation, aided by the telescope, of which they were undoubtedly the original inventors, the ancient astrologers discovered that the sun, in making his apparent annual revolution, did not return to the same point in the heavens, but fell behind that of the preceding year, at the rate of 50 1/4 seconds of a degree annually. at this rate of precession, which modern, calculation has confirmed, it requires 71 2-3 years for the cardinal points to pass through one degree on the ecliptic, and 2150 years through thirty degrees, or one sign of the zodiac. the knowledge of this process affording an exact chronology, we are enabled, not only to determine the origin of these symbols, but to approximate, very nearly, to the respective dates of their adoption. the sphinx. from the teachings of astronomy we learn that the summer solstice is now occupying the point between the signs of taurus and gemini, from which we know that that cardinal point has passed through three whole signs since it was between the signs of leo and virgo, and we have but to multiply 2,150 by 3 to determine that it has been about 6,450 years ago. hence, the tourist to the nile valley, when viewing, near the base of old cheops, the great egyptian pyramid, a colossal head and bust of a woman, carved in stone, and learns that it is attached to a body, in the form of a lion in a crouching attitude 146 feet long, hidden beneath the shifting sands of the libyan desert; if possessed of the knowledge of the precession of the equinoxes, he will be enabled to solve the riddle of the sphinx by recognizing in that grotesque monument the mid-summer symbol of solar worship, when the summer solstice was between the signs of leo and virgo. the dragon. when the summer solstice was between the signs of leo and virgo, the winter solstice was between those of aquarius and pisces, and the figure composed of the body of a man with the tail of a fish became the mid-winter symbol of solar worship. such was the form of this symbol to which the ancient phoenicians paid homage to the lord under the name of dagon. the bull. at the same time the summer solstice entered the sign of leo, the vernal equinox entered that of taurus, and the bull becoming the spring symbol of solar worship--the lord was designated in the ancient allegories as the bull of god which taketh away the sin of the world; which, shorn of its allegorical sense, signifies the sun in taurus, or sun of spring, which taketh away the evil of winter. such is the purport of hieroglyphical inscriptions upon papyrus rolls found in egypt, and engraved upon obelisks erected in the nile valley, one of which has been recently brought to the city of new york and set up in central park. in the east indies this symbol was represented by the figure of a bull with the solar disk between his horns; and the egyptians, who were of hindoo origin, perpetuating it in their "apis," it was reproduced in the golden calf of the ancient israelites. the assyrians represented this symbol by the figure of a winged bull with the face and beard of a man; the phoenicians, in their "baal," by the figure of a man with a bull's head and horns; and the small silver bull's heads with golden horns, recently discovered by dr. schliemann in the ruins of mycenae, were jewels worn by the women of that ancient city, when the vernal equinox was in the sign of taurus. the ram. by deducting 2,150 years from 6,450, we determine that about 4,300 years; ago the vernal equinox entered the sign of aries, and the spring symbol of solar worship, changing from the bull to the ram, was represented by ram-headed figures, two of which, found in egypt, are on exhibition in the british museum. then the text which read the bull of god, was changed to the ram of god which taketh away the sins of the world. the lamb. ultimately attaching a meek and lowly disposition to the imaginary incarnations of the mythical genius of the sun, the symbol of the ram was changed to that of the lamb, and the text in the allegories, which read the ram of god, was changed to read "the lamb of god which taketh away the sin of the world," john i, 29. the explanation we have given relative to the zodiacal symbols of solar worship makes the assurance doubly sure that the originals of the new testament were composed when the vernal equinox was in the sign of aries, as will be shown hereafter. having adopted the symbol of the lamb, it was represented by several forms of what is known as agnus dei, or lamb of god, one of which was in the form of a bleeding lamb with a vase attached into which blood is flowing, which originated in reference to the shedding of blood as a vicarious atonement for sin. but the most comprehensive form of this symbol in its astronomical signification, was represented by the figure of a lamb in a standing attitude, supporting the circle of the zodiac, divided into quarters to denote the seasons. at each of the cardinal points there was a small cross, and the lamb held in its uplifted fore-foot a larger cross, the long arm of which was made to cut the celestial equator at the angle of 23 1/2 degrees, the true angle of obliquity of the ecliptic. this symbol is still retained in the catholic church. [see plate8.gif] the fish. by deducting 2,150 years from 4,300 we determine that about 2,150 years ago the vernal equinox entered the sign of pisces; and although the original version of the new testament was founded upon the symbol of the lamb, it is a historical fact that for centuries after the beginning of our era, the christians paid homage to the lord under the symbol of the fish; but ultimately going into desuetude, the lamb was retained as the distinguishing symbol of the christian religion until the year 680, at which date another was substituted, as will be shown under our next heading. signs op the cross. among the numerous symbols of solar worship, besides those we have already referred to, there are three to which we will direct attention. two of these were of astronomical signification: the one adopted when the spring equinox was in the sign of taurus and shaped like the letter t, was the model after which the ancient temples were built; and the other, shaped like the letter x, in reference to the angle of 23 1/2 degrees made by the crossing of the ecliptic and the celestial equator, is known as st. andrew's cross. the third, and most important of all the symbols of solar worship, in its relation to the christian religion, which, having no astronomical signification, originated in egypt, in reference to the annual inundation of the river nile. to mark the height to which the water should rise to secure an abundant harvest, posts were planted upon its banks to which cross beams were attached thus +. if the water should rise to the designated height, it was called "the waters of life," or "river of life;" and, ultimately, this form of the cross was adopted as the symbol of the life to come, or eternal life; and the ancient astrologers had it engraved upon stone, encircled with a hieroglyphical inscription to that effect, one of which was discovered in the ruins of the temple erected at alexandria, and dedicated to "our lord and saviour serapis." but, if the water failed to rise to the required height, and the horrors of starvation becoming the inevitable result, it was the custom of the people to nail to these crosses symbolical personifications of the demon of famine. to indicate the sterility of the domain over which he reigned, he was represented by the figure of a lean and haggard man, with a crown of thorns upon his head; a reed cut from the river's bank was placed in his hands, as his unreal sceptre; and, considering the inhabitants of judea as the most slavish and mean-spirited race in their knowledge, they placarded this figure with the inscription: "this is the king of the jews." thus, to the ancient egyptians, this sign of the cross was blessed or accursed as it was represented with, or without, this figure suspended upon it. when the roman, or modern, form of christianity was instituted, the hieroglyphical inscription signifying the life to come or eternal life was substituted by a placard nailed to the cross with the letters i. n. r. i. inscribed upon it, which are the initials of the latin words conveying the same meaning. but if we would learn how the figure of a man came to be suspended upon this form of the cross, we must refer to mediaeval history, which teaches that in the year 680, under the pontificate of agathon, and during the reign of constantine pogonat, at the sixth council of the church, and third at constantinople, it was ordered in canon 82 that "instead of a lamb, the figure of a man nailed to a cross should be the distinguishing symbol of the christian religion." now, as this figure is represented by that of a lean and haggard man, with a crown of thorns upon his head, does it not look as if the old egyptian demon of famine was the model after which it was constructed? future rewards and punishments. in the ancient astrolatry, two different systems of future rewards and punishments were inculcated; the oriental or east indian, and the occidental or egyptian; the former, ignoring the resurrection of the body, taught but one judgment immediately after death, and the latter inculcated an individual judgment immediately after death, the resurrection of the body, and a general judgment at the end of the world, or conclusion of the 12,000 year cycle. the oriental system. considering perfect happiness to consist in absolute rest, the oriental astrologers conceived a state of eternal and unconscious repose, equivalent to soul absorption, to which they gave the name of nirvana, into which they taught that, by the awards of the gods, the souls of the righteous, or those who had lived what they called "the contemplative life," would be permitted to enter immediately after death. but, for the souls of sinners, they invented a system of expiatory punishments which, known as the metempsychosis, or transmigration of souls, taught that they would be compelled to successively animate the bodies of beasts, birds, fishes, etc., for a thousand years before being permitted to enter the nirvana. the occidental system. in concocting the doctrine of the first judgment the egyptian astrologers, ignoring the nirvana, inculcated the future sentient existence of the soul; and, while retaining the metempsychotial expiations of the oriental system, taught that its rewards, and principal punishments, would be enjoyed or suffered in the under or nether world, the existence of which they had conceived in constructing their system of nature. this imaginary region, known to the egyptians as the amenti, to the greeks as hades, and to the hebrews as sheol, was divided by an impassable gulf into the two states of happiness and misery which were designated in the grecian mythology as the elysium, or elysian fields, and the tartarus. in the lower part of the latter was located the phlegethon, or lake of fire and brimstone, the smoke from which ascended into an upper apartment. in this system it was taught that the souls of the two extremes of society, constituted of the righteous and the great sinners, would be consigned immediately after the first judgment, the one to the elysium, and the other to the phlegethon, where they were to remain until the second or general judgment; while the souls of less venial sinners, constituting the greater mass of mankind, before being permitted to enter the elysium would be compelled to suffer the expiatory punishments of the metempsychosis, or in the upper region, or "smoky row" of the tartarus. such was the egyptian purgatory, and its denizens constituted "the spirits in prison" referred to in i. peter iii. 19, from which the astrologers claimed to have the power to release, provided their surviving friends paid liberally for their propitiatory offices; and, from this assumption, the clergy of the catholic church derived the idea of saying masses for the repose of the soul. these doctrines were carried by pythagoras from egypt to greece about 550 years before the beginning of our era; and passing from thence to rome, the greek and latin poets vied with each other in portraying hades and the joys and terrors of its two states. the second or general judgment. the egyptian astrologers, recognizing the soul as a material entity, and conceiving the idea that in the future life it would require a material organization for its perfect action, taught that at the general judgment it would be re-united to its resurrected body. in conformity to this belief, job is made to say in chapter xix. 25, 26, "i know that my redeemer liveth, and that he shall stand at the latter day upon the earth; and though worms destroy this body, yet in my flesh shall i see god." the higher class egyptians, however, fearing that their existence would continue to be of the same shadowy and intangible character after the second judgment, as they believed it would be in the amenti, if worms were allowed to destroy their bodies, hoped to preserve them until that time by the process of embalming. the imaginary events to occur in connection with the second judgment, which, constituting the finale of the plan of redemption, and inculcated in what are known as the doctrines of second adventism, were to be inaugurated by an archangel sounding a trumpet summoning the quick and the dead to appear before the bar of the gods to receive their final awards. at the second judgment, designated in the allegories as "the last day," "day of judgment," "great and terrible day of the lord," etc., it was taught that the tenth and last saviour would make his second advent by descending upon the clouds, and after the final awards, the elect being caught up "to meet the lord in the air" (i. thes. iv. 17), the heaven and the earth would be reduced to chaos through the agency of fire. in reference to that grand catastrophe we find it recorded in ii. peter iii. 10, that "the heavens shall pass away with a great noise and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up." after the organization of a new heaven and a new earth it was taught that upon the latter would descend a beautiful city, with pearly gates and golden streets, called the city of god, the kingdom of god, the kingdom of heaven or new jerusalem, in which the host of the redeemed would, with their lord and saviour, enjoy the millennium, or thousand years of happiness unalloyed with evil; and such was the kingdom for the speedy coming of which the votaries of astral worship were taught to pray in what is known as the lord's prayer. according to the teachings of the allegories, there were to be no sun, moon or stars during the millennium, their authors having arranged it so that the light of those luminaries would not be needed, as we find recorded in rev. xxi. 23, and xxii. 5: "the city had no need of the sun, neither of the moon to shine in it; for the glory of god did lighten it," and "there shall be no night there; and they need no candle, neither the light of the sun; for the lord god giveth them light." it must be remembered, when reading the fanciful ideas relative to the city of god, that they were composed by men who, living in a very ignorant age, gave free rein to fervid imaginations. jewish or ancient christianity. it is our purpose to present the evidences showing that a system of astral worship, which we designate as jewish christianity, was in existence more than two centuries and a half before the institution of its modern form. in verification of this assertion we must find the initial point of our inquiry in ancient history, which teaches that in the division of the grecian empire among his generals, after the death of alexander the great, who died 332 years before the beginning of our era, the governorship of egypt and adjacent provinces was secured by ptolemy lagus, or soter, who, having subsequently suppressed a revolt in judea, removed from that country a large body of its inhabitants to people the new city of alexandria, which had been laid out by order of and named after the great conqueror. the egyptian version of the gospel story, being more appropriate to the nile valley than to the region from whence they came, the greek colonists of alexandria adopted it, but preferring to pay homage to serapis, one of the ninth incarnations of god sol, which they imported from pontus, a greek province of asia minor, they erected to his worship that celebrated temple known as the grand serapium; and, transferring the culture and refinement of greece to the new city, it became, under the ptolemian dynasty, a great seat of learning; the arts and sciences flourished, an immense library was collected, the various forms of astral worship were represented and schools for the dissemination of the several phases of grecian philosophy and oriental gnosticism were founded. such being the environment of the jewish residents of alexandria, they soon acquired the vernacular and adopted the religion of the greeks, who, having ever attached to their incarnate saviours the title signifying the christ, or the anointed, were known as christians. encouraged by the liberal policy of philadelphus, the second ptolemy, a body of their learned men, who had been educated in the greek schools, founded a college for the education of their own people, which institution was ultimately known as the university of alexandria. under the auspices of philadelphus the professors of that institution rendered their hebrew sacred records into the greek language, which translation is known as the septuagint, or alexandrian version of the old testament. having acquired from the egyptian astrologers the arts of healing, thaumaturgy and necromancy, and teaching them in their school, the professors of the jewish college of alexandria assumed the title of essenes, or therapeutae, the egyptian and greek words signifying doctors, healers or wonder workers. possessed of the sad and gloomy characteristics of their race, they adopted the "contemplative life," or asceticism of the oriental gnosticism, from which they derived the name of ascetics. founding a church for the propagation of their peculiar tenets, those who were set apart for the ministry assumed the title of ecclesiastics. inculcating rigid temperance and self-denial among their people, they were known as enchratites, nazarites or abstainers; and the more devout among them retiring to monasteries, or to the solitude of caves and other secluded places, were also designated as monks, cenobites, friars, eremites, hermits or solitaries. the time having arrived, according to the cyclic teachings of astral worship, for the manifestation of the tenth and last incarnation of god sol, or, in other words, to, give a new name to the mythical genius of the sun, the professors of the jewish school of alexandria is resolved to inaugurate their own form of worship. while retaining the same title under which they had paid homage to serapis and known as christians, essenes or therapeutae, they substituted for their christ the name of the grecian bacchus, which, composed of the letters {greek: iota, eta, sigma}, signifies yes, ies or jes. in composing their version of the gospel story, having, like their race, no inventive genius, they appropriated that of serapis as its basis and laid its scene in the land of their ancestry, but inconsistently retained the sign of the cross and the phraseology connected there with, which, having special reference to the nile river and its annual inundation, had no application whatever to the sterile land of judea. selecting what they conceived to be the best from other versions of the gospel story, and assuming the title of eclectics, they designated their system as the eclectic philosophy. in proof of the eclectic character of the gospel and epistles of ancient christianity, we refer to the asceticism inculcated therein, which, derived from the oriental gnosticism, we find perpetuated in the scriptures of modern christianity; we also refer to the miracle of converting water into wine, taken from the gospel story of bacchus, and to the statements that the saviour was the son of a carpenter and was hung between two thieves, copied from the story of christna, the eighth, avatar of the east indian astrolatry. thus we see that, although the scene of the gospel story of ancient christianity was laid in the land of judea, its authors having adopted a greek version of that story as its basis, given a greek title and name to their messiah, perpetuated a greek name for their sect and quoted exclusively from the septuagint, or greek version of the old testament, the facts show conclusively that it was not jews of judea, but hellenized jews of alexandria, who were the real authors of the ancient christianity. the prophecies. the clergy having ever claimed that the prophecies are divine revelations of events yet to occur, and having incessantly agitated society by preaching their speedy fulfillment, we propose to expose the fallacy of their teachings by showing that these scriptures are not the records of future events, divinely reavealed, but that they originated with the founders of astral worship, who predicated them upon predetermined events of their own concoction, relative to the general judgment, and setting up of the kingdom of heaven, which were to occur as the finale of the plan of redemption and from which were derived the doctrines of second adventism; and, in determining the exact time when then were to occur, we have but to prove that it was coincident with the conclusion of the last half of the grand cycle of 12,000 years, which, as we have shown, was dedicated to man as the duration of his race on earth. as evidence that the founders of the jewish or ancient christianity believed, like the votaries of other forms of astral worship, that the prophecies were soon to be fulfilled, we find that the new testament, of the original version of which they were the authors, is replete with such texts as "repent, for the kingdom of heaven is at hand," matt. iv. 17; "there be some standing here which shall not taste death till they see the son of man coming in his kingdom," matt. xxi. 28; "the time is fulfilled, and the kingdom of god is at hand," mark i. 15. that the original version of the new testament was composed when the vernal equinox was in the sign of aries we are assured by reason of the fact that it inculcates homage to the lord under the symbol of the lamb; and that it was during the last, or 30th degree of that sign, can readily be proven by appealing to history and to astronomy, the former of which teaches that the jews were removed from judea to alexandria twenty-five years before the accession to the throne of philadelphus, the second ptolemy, to whom we have referred in our preceding article, and who, after reigning thirty-nine years, died 246 years before the beginning of our era. by reference to the celestial atlas we will find that the vernal equinox will pass out of the sign of pisces into that of aquarius, or in the year 1900, and we have but to deduct that period of time from 2150, the number of years required for the cardinal points to pass through one whole sign, to determine that the spring equinox passed out of the sign of aries into that of pisces 250 years before the beginning of our era, or about 2,100 years ago. now, from the projections of the astrological science, we are assured that the last half of the grand cycle of 12,000 years, which was allotted to man as the duration of his race on earth, was made to begin at a time corresponding to the autumnal equinox, when that cardinal point was passing out of the sign of virgo, and that of necessity it had to come to an end at a time corresponding to the vernal equinox, when that cardinal point was passing out of the sign of aries; from which we know why, at the last judgment, the office of trumpeter was assigned to the archangel gabriel, the genius of spring, and why it was a ram's horn with which he was to "toot the crack o' doom." when the time arrived for the fulfillment of the prophecies we can well imagine that, fearing the wrath of the lamb, there were weeping, wailing and gnashing of teeth among the terror-stricken sinners, while those who believed they had made their calling and election sure were looking with feverish expectancy for the second advent of their lord and saviour; and, doubtless, clothed with their ascension robes, they watched and waited, with ears alert, to hear the sound of gabriel's trumpet, summoning the quick, and the dead to the general judgment. but not a blast from the archangel's ram's horn was heard reverberating along the skies, no lord appeared descending upon the clouds to meet the elect in the air, and, in the last act of the fearful drama of "judgment day," the curtain refused to be rung down upon a burning world. with the non-fulfillment of the prophecies, the more enlightened elements of society began to scoff at the priests, who were temporarily demoralized, but true to their deceptive instincts, soon rallying with the plea of a mistake having been made in the calculations based upon the prophecies, they undoubtedly concocted scripture to meet that very emergency, for, to the taunts of the scoffers who, in reference to the second advent of the lord, enquired "where is the sign of his coming? for, since the fathers fell asleep, all things continue as they were from the beginning of creation," they answered that "the lord is not slack concerning his promise," but "as a thief in the night" he would soon come and all things be fulfilled. see ii. peter, chapter iii. following up the history of this interesting subject, we find that the founders of modern christianity, to which we will refer in our next article, in composing their version of the new testament from that of the jewish, or ancient christians, made no change in its verbiage relative to the prophecies; but when constantine i., emperor of rome, became the patron of the church, her hierarchy, tired of figuring upon them, secured a long respite from that troublesome subject by claiming to have made other calculations, which put off the time of fulfillment to the year 1000; and from history we learn when the time arrived the whole of christendom was fearfully agitated upon the subject: since then every generation has been vexed with the fallacies of second adventism; and the facts of the case justify the charge that the clergy, by teaching that the prophecies refer to events yet to occur, are perpetuating a most stupendous fraud upon christendom, and an earnest and efficient protest should be inaugurated against the further agitation of the monstrous delusion of second adventism, which is frightening thousands of weak-minded people into insanity and causing a vast amount of social distress. roman or modern christianity. having presented the evidences that the jewish, or ancient christianity, originated at the university of alexandria, under greek rule, we now propose to show that its modern form emanated from the same source, under roman rule; but, before entering upon this investigation, it is important to become conversant with the sentiments manifested towards religion by the cultured element of roman society in that enlightened era, which, designated as the golden age of literature, was adorned by such distinguished orators, philosophers, historians, poets and naturalists as cicero, tacitus, pliny, horace and virgil. in reference to this subject, gibbon, in his history of the decline and fall of the roman empire, vol. i., chapter 2, says: "the various modes of worship which prevailed in the roman world were all considered by the people as equally true, by the philosophers as equally false and by the magistrate as equally useful. both the interests of the priests and the credulity of the people were sufficiently respected. in their writings and conversation the philosophers of antiquity asserted the independent dignity of reason, but they resigned their actions to the commands of law and custom. viewing with a smile of pity and indulgence the various errors of the vulgar, they diligently practiced the ceremonies of their fathers, devoutly frequented the temples of the gods, and sometimes condescending to act a part on the theatre of superstition, they concealed the sentiments of an atheist under the sacerdotal robe. reasoners of such a temper were scarcely inclined to wrangle about their respective modes of faith or of worship. it was indifferent to them what shape the folly of the multitude might choose to assume, and they approached with the same inward contempt and the same external reverence to the altars of the lybian, the olympian or the capitoline jupiter." upon the same subject mosheim, in his church history, book i., chapter 1, says that "the wiser part of mankind, about the time of christ's birth, looked upon the whole system of religion as a just object of contempt and ridicule." in determining why such adverse sentiments were entertained towards religion by "the wiser part of mankind," about the time referred to in the foregoing quotations, it will be found to have been owing to the extensive spread of the esoteric philosophy, which taught, as previously stated, that the gods were mythical and the scriptures allegorical. while attainable only through initiation, it was necessarily confined to a limited number, but, ultimately getting beyond the control of the priests and vast numbers acquiring the knowledge of its secrets without initiation, it became evident that it was but a question of time when there would be no respectable element left to sustain religion. at this juncture our attention is directed to the university of alexandria, which, at that time, was in a flourishing condition. having ceased to be an exclusively jewish school, students from all parts of the roman empire, without regard to nationality, were attending it, and its professors were drawn from the ranks of both jewish and gentile scholars. realizing the hopelessness of reviving the ancient faith among the enlightened clement of society, and the impossibility of proselyting them to a new form of superstition, these professors resolved to institute a system of worship exclusively for the jews and the lower and neglected classes of gentiles, including the slaves and criminals. to that end they rewrote the scriptures of the jewish or ancient christianity, which had been preserved among the secret archives of the university. retaining their teachings relative to the finale of the plan of redemption, and its monasticism; also the land of judea as the scene of its version of the gospel story, and the name of its saviour, to which they added the latin terminal "us," thus making it iesus or jesus, they perpetuated the greek name of bacchus--the same that was ultimately perverted into the monogram which, consisting of the roman letters i. h. s., is found in all catholic churches, and in some protestant ones, is falsely supposed to stand for jesus hominum salvator, or jesus, saviour of men. conforming their version of the gospel story to the lowly condition of its expected votaries, they attached to the saviour the characteristics of poverty, and made it teach that he was born in a manger, that his disciples were but humble fishermen and that the poor would be the only elect in the kingdom of heaven. dropping the name of essenes or therapeutae, and retaining that of christian, they incorporated a thread of real history corresponding to the reign of augustus, and arbitrarily made the christian era begin at that time. having thus completed their scheme, they prudently destroyed the original from which they compiled their scriptures, and sending out missionaries to all parts of the empire commissioned them to preach salvation only to the gentile rabblement and to the jews. that the sacred records of the ancient essenes or therapeutae constituted the basis of the scriptures of modern christianity we have the authority of eusebius, the church historian of the fourth century, from whom we learn nearly all that is reliable of its history during the first three centuries. in his ecclesiastical history, book ii. chapter 17, he makes the important admission that "those ancient therapeutae were christians, and that their writtings are our gospels and epistles." as further evidence that modern christianity is but a survival of the eclectic philosophy of the ancient therapeutae, we have another important admission by the same historian, who, in quoting from an apology addressed to the roman emperor, marcus antoninus, in the year 171, by melito, bishop of sardis, in lydia, a province of asia minor, makes that apologist say, in reference to certain grievances to which the christians were subjected, that "the philosophy which we profess truly flourished aforetime among the barbarous nations; but having blossomed again in the great reign of thy ancestor, augustus, it proved to be, above all things, ominous of good fortune to thy kingdom." thus we have indubitable evidence that it was the eclectic philosophy of the jewish, or ancient christianity, which "blossomed again," in its modern form, during the reign of augustus. from the testimony of philo, as referred to by eusebius, and from the writings of josephus, the jewish historian, we learn that, at the beginning of our era, the descendants of the ancient essenes were still observing the practices and customs of monasticism. but as josephus refers to them only as descendants of the ancient essenes, and makes no mention of christ or christians--except in one paragraph which has been conceded by the best authorities to be an interpolation it is evident that, at that time, they had no connection with the university of alexandria, and nothing whatever to do with the institution of modern christianity. it is also apparent that the jews of judea had no hand in its organization, for, if they had instituted it, they would not have attached to the messiah the greek title signifying the christ, but, writing their version of the gospel story in their own dialect, would have used the hebrew word signifying the shiloh (see gen. xlix. 10); and furthermore, having conceived the idea that he would manifest himself as a great temporal prince, who would re-establish the throne of david, and deliver them from the oppression of foreign rulers, they would not have attached to him the humble characteristics of the christ of the new testament. again, if they had been the authors of modern christianity, it would have been a most surprising inconsistency for them to turn right about and reject its conceptions of a savior, especially when that rejection resulted in the dire persecutions to which their race has ever been subjected by the christians. but the gentile riffraff, attracted by the gracious promises of enjoying in the world to come the felicities denied them in this, eagerly attached themselves to the new sect, which rapidly increased in numbers, and its votaries, glorying in the opprobrious epithet of ebionites, or needy ones, made themselves so obnoxious by their aggression and turbulent dispositions that, barely tolerated by the government and condemned by the cultured adherents to the established religion, many of them, courting the crown of martyrdom, suffered death at the hands of the civil authorities; and thus was engendered that spirit of hatred against their fancied oppressors which only awaited the opportunity to manifest itself in deeds of rapine and-bloodshed. the fanacticism which prevailed among the earlier christians was the direct result of their dense ignorance, and to this sole cause we may ascribe all the trouble which the roman government had with them, and to become convinced of this fact we have but to study church history. in reference to this subject mosheim, in his ecclesiastical history; vol. 4, part 2, chap. 1, says: "it is certain that the greatest part both of the bishops and presbyters were men entirely destitute of learning and education. besides, that savage and illiterate party, who looked upon all sorts of erudition, particularly that of a philosophical kind, as pernicious, and even destructive of true piety and religion, increased both in number and authority. the ascetics, monks and hermits augmented the strength of this barbarous faction, and not only the women, but also all who took solemn looks, sordid garments, and a love of solitude, for real piety, were vehemently prepossessed in their favor." in almost any history of england we will find it recorded that, even in the ninth century, king alfred lamented that there was at that time not a priest in his dominions who understood latin; and even for some centuries after the bishops and prelates of the whole christian community were marksmen, i. e., they supplied by the sign of the cross the inability to write their own names. if the bishops and priests were so supremely ignorant what can be said in reference to the literary attainments of the laity? the christians were alternately persecuted and tolerated by the roman emperors until the first quarter of the fourth century, when certain events occurred through which the church of rome became the recipient of imperial patronage. constantine i., called the great, having made himself sole emperor by destroying all other claimants to the throne, applied to sopater, one of the priests of the established religion, for absolution, and was informed that his crimes were of such an atrocious character that there was no absolution for him. believing that the phlegethon, or lake of fire and brimstone, awaited him in the future life, unless he could obtain absolution, he became very much distressed when one of his courtiers, learning the cause and referring him to the church of rome, he at once applied to her bishop, silvester, who, readily granting the desired absolution, he added another victim to his butcher bill by ordering the death of the honest priest who had refused to grant him absolution. the christian sect having become a powerful and dangerous faction, constantine conceived the idea of strengthening his usurped and precarious position by attaching it to his interest, and to that end he professed himself a convert to its tenets, and, taking the church of rome under his especial patronage, elevated her bishop to the rank of a prince of the empire and gave him one of his palaces for a residence. the christian hierarchy, knowing that it would be a potent means of confirming the faith of the laity in the gospel story as a literal history to have a tomb of the saviour to which pilgrimages could be made, and appealing to constantine to provide one, he sent his mother, helena, to judea to find the place and, of course, discovering what she went to look for, he had erected, under her supervision, over the designated spot, that splendid edifice which, known as the church of the holy sepulchre, remains to this day. helena, good at finding lost things, also claimed to have discovered the veritable cross upon which the saviour had been crucified; and her son, worthy of such a mother, claimed, as recorded by eusebius, that he had seen with his own eyes the trophy of a cross of light in the heavens, above the sun, bearing the inscription: "in hoc signo vinces," signifying "under this sign, conquer." those were times of remarkable and supernatural occurrences. at the time constantine became the patron of christianity the bishops and presbyters of the several churches, seemingly ignorant of the teachings of the esoteric philosophy relative to the origin of the trinity, were divided into two factions in discussing the relation between the father and the son. one party, headed by athanasius, a presbyter of alexandria, and afterwards bishop of that see, advocated the ancient belief that the three persons in the godhead of father, son and holy ghost is but one god, that christ is consubstantial or co-eternal with the father, and that he became man to perform his mission of redemption. such, in brief, is what is known as the athanasian or trinitarian creed. the other party, headed, by arius, another presbyter of alexandria, advocated the belief in one god alone and that christ, having no existence until begotten of the father, is not consubstantial or co-eternal with him. such, in substance, constitutes what is known to the trinitarian or orthodox christians as the arian or unitarian heresy. could stronger evidence be adduced that this controversy was the result of ignorantly making a distinction where there is no difference, for whether trinitarian or unitarian the mythical genius of the sun is the god to whom they all paid supreme adoration, although the christians of to-day would deny it most emphatically. the faction, advocating the trinitarian creed having converted the emperor to their belief, and influencing him to enforce it as a fundamental doctrine of the christian theology, he, in the year 325, summoned, at his own expense, a general council of bishops and priests to meet at nice, in bithynia, a province of asia minor. when they had assembled he appeared among them, clad in gorgeous attire, with a jewel-studded diadem upon his royal brow, and, seated upon a gilded chair, presided over their deliberations. a minority of them, holding "most contumaciously" to the arian heresy, and refusing to change their views at the bidding of the emperor, he banished them from their respective bishoprics, while the majority adopted the trinitarian creed, and appealing to constantine to suppress the writings of arius he issued an edict for that purpose, which we present as follows: "moreover we thought that if there can be found extant any work or book compiled by arius the same should be burned to ashes, so that not only his damnable doctrine may thereby be wholly rooted out, but also that no relic thereof may remain unto posterity. this we also straightway command and charge, that if any man be found to hide or conceal any book made by arius, and not immediately bring forth such book, and deliver it up to be burned, that the said offender for so doing shall die the death. for as soon as he is taken our pleasure is that his head shall be stricken off from his shoulders." rather a blood-thirsty, edict to be issued by the "puissant, the mighty and noble emperor," and a very inconsistent one, considering that he soon afterwards readopted the unitarian faith and restored the banished bishops to their respective sees; but, regardless of his action, the church of rome sustained the trinitarian creed and enforced the dogma of the supreme divinity of christ. thus we see that the history of christianity, in the first half of the fourth century, cannot be written without incorporating considerable from the life of constantine, whose ensanguined record before his pretended conversion marks him as the most brutal tyrant that ever disgraced the imperial purple; but the appalling crimes he perpetrated afterwards, among which were the scalding his inoffending wife to death in a bath of boiling water, and the murdering, without cause, of six members of his family, one of which was his own son, justify what a learned writer said of him, that "the most unfortunate event that ever befell the human race was the adoption of christianity by the crimson-handed cut-throat in the possession of unlimited power," and yet constantine was canonized by the eastern church. during the first three centuries, when christianity was but a weak sect, her bishops addressed numerous apologies to the roman emperors, in which they claimed tolerance from the government on the ground that their form of worship was virtually the same as the established religion. but after constantine's pretended conversion its hierarchy began to labor for the recognition of christianity as the state religion, and to give to their demand some show of consistency they insisted that their scriptures were really historical, and that there was no resemblance whatever between the two forms of worship; while theirs was of divine authenticity the pagans was purely a human institution. for centuries after the convocation of the council of nice the peace and harmony of the several churches were disturbed by the rancorous discussion of the same old questions of trintarianism and unitarianism, the western church adhering to the former while a majority of the eastern congregations maintained their faith in the latter; but ultimately the trinitarian party, gaining the ascendency, and persecuting the adherents of the unitarian faith, the greater part of them retired into northern arabia where they founded numerous monasteries; and from history we learn that, having impressed their unitarian faith upon the populace of that country, it was ultimately incorporated into the koran, the sacred book of mohammedanism; and, while becoming votaries of that form of worship, still retained the belief that christ was but one of the prophets. the cultured adherents to the established form of worship, becoming alarmed at the growing power and influence of the christians and at the prospect of such an ignorant and vicious rabble obtaining control of the government, regardless of their pledge to keep the gnosis secret, publicly announced that the gods were mythical and the scriptures allegorical, and engaged in a heated controversy with the christians upon the subjects. the character of their discussions is well, although supposititiously, expressed by gerald massey, in his work entitled, "the historical jesus and the mythical christ;" page 179, american edition, where he makes the gnostics say to the christians, "you poor ignorant idiots; you have mistaken the mysteries of old for modern history, and accepted literally all that was only meant mystically." to which the christians responded, "you spawn of satan, you are making the mystery by converting our accomplished facts into your miserable fables; you are dissipating and dispersing into thin air our only bit of solid foothold in the world, stained with the red drops of calvary. you are giving a satanic interpretation of the word of revelation and falsifying the oracles of god. you are converting the solid facts of our history into your newfangled allegories;" to which the gnostics replied, "nay, it is you who have taken the allegories of mythology for historical facts." but it was impossible to stem the rising tide; the lessons which the priesthood had taught the ignorant masses had been too well learned. they were sure that their scriptures were historical; that jesus christ was truly the incarnate saviour who had died and rose again for the salvation of the elect, and that being the elect it would be pre-eminently just and proper that the old pagan form of worship should be abrogated and theirs recognized as the state religion. thus the conflict raged until the year 381, when, under the reign of the emperor theodosius the great, this demand having been formally made, and the senate, fearing the tumult a refusal would excite, with a show of fair dealing ordered the presentation, before that body, of the respective merits of the two forms of worship. in that memorable discussion, which lasted a whole week, symmachus, a senator, advocated the old system, and ambrose, bishop of milan, the new, which resulting, as a foregone conclusion, in the triumph of christianity, a decree to that effect was promulgated. then the long deferred opportunity having arrived, the vengeful bishops, hounding on a no less vengeful laity, ruthlessly murdered the priests of the old religion, and, appropriating its emoluments to their own use, they seized upon its temples, and demolishing some, converted others into churches. with iconoclastic hands they destroyed some of the statues representing the ancient divinities, or after mutilation exposed others in public places to the derision of the populace. subjecting the adherents to the older form of worship, whom they designated as infidels, to the most diabolical indignities and persecutions, they destroyed their works of art, burned their libraries, suppressed their schools of learning, and either killed or exiled their professors. among the atrocious acts perpetrated by these fiends in human shape none was more barbarous than the one committed in alexandria, in the year 415, when hypatia, the beautiful and accomplished daughter of theon, who had succeeded her father as professor of mathematics and philosophy in the alexandrian university, while on her way to deliver a lecture, was, by order of bishop cyril, dragged from her chariot and murdered in a most revolting manner. one of the successors of theodosius justified himself in decreeing the spoliation of the old religion upon the grounds that "it was unbecoming a christian government to supply the infidels with the means of persevering in their errors." another one of the emperors, more zealous than his predecessors, decreed the death penalty against all persons discovered practicing any of the rites and ceremonies of the old religion. thus the onslaught of christian savagery obliterated the civilization of greece and rome, and inaugurated that long reign of intellectual night known as the dark ages, which, materially aiding in effecting the decline and fall of the roman empire, made it possible to erect upon its ruins that italian oligarchy, which, since then, has ruled the greater part of christendom. the dogmatic element of the ancient astrolatry, as incorporated into the christian creed, underwent no material change until the inauguration of the dark ages, when the bishops of the several churches, in the delirium of metaphysical speculation, concocted the previously unheard of doctrine of pre-existence of spirit, in conformity to which god was declared to be purely a spiritual deity, who, existing before matter, created the universe of nothing. being the sole custodians of the scriptures; and changing the six periods of a thousand years each to the six days of creation, they altered gen. i, 1, to read, "in the beginning god created the heaven and the earth," which in the original read: "in the beginning, when the gods (elohim or alehim) had made (shaped or formed) this heaven and this earth." these radical changes necessitating others, they made two distinct and independent beings of the principles of good and evil personified in the god sol; the former they embodied in jesus the christ and the latter in the christian devil, thus supplanting old pluto; the presiding genius of the under world. rejecting the ancient doctrines relative to the soul, and teaching that, having proceeded from a purely spiritual deity, it would exist eternally as an independent spiritual entity, they substituted for the ancient system of limited rewards and punishments the one inculcating their endless duration. these changes in the creed, which were confirmed at the general council of constantinople, in the year 553, necessitating further alterations of the scriptures, the righteous were promised "eternal life" in the paradise of god beyond the stars; and, while consigning great sinners to "everlasting punishment" in the tartarian fires of the under world, the less venial were to expiate their crimes in the same old purgatory. thus, having invented an endless heaven and an endless hell for purely spiritual souls, and neglecting to expunge the doctrines of the resurrection of the body, the setting up of the kingdom of heaven upon a reorganized earth and other materialistic teachings of the ancient religion, they made of the creed and scriptures such a conglomeration of "things new and old" that, without the astrological key, it would be impossible to determine what they originally taught. at the reformation in the 16th century luther and his coadjutors, while projecting into the protestant creed all the cardinal tenets of catholicism, excepting that of purgatory, made no change in the verbiage of the scriptures. thus retaining the awful doctrine of endless hell, the reformers constructed a creed which they intended for the government of protestants for all time; but, doing what had never been done before in the history of the world, they gave the scriptures to the laity, and, whether or not they secured the right of private judgment or individual interpretation, it has been taken all the same; and thus opening the door to investigation, it must ultimately result not only in the abrogation of hell, but in the relegation to the limbo of oblivion of the whole dogmatic element of religion. as a fitting conclusion to this article, we again direct the attention of our readers to the subject of the primary source of religious dogmas. prior to the establishment of christianity as the state religion of the roman empire, the philosophers who wrote against it invariably made the charge that its theology was derived from the ancient paganism. after its establishment as the state religion of the empire, the hierarchy of the church, knowing that this charge was unanswerable, instigated the emperor theodosius i. to promulgate an edict decreeing the destruction of all books antagonistic to christianity. this edict, directed more particularly against the writings of celsus, was carried out so effectually that we know nothing of what he wrote, only as quoted by origen, the distinguished church father of the third century, who attempted to answer in eight books what celsus had written in one, entitled "the true discourse." in one of his quotations from celsus' work he makes that philosopher say "that the christian religion contains nothing but what christians held in common with heathens, nothing that was new or truly great." see bellamy's translation, chapter 4. during the earlier centuries the christians were divided into numerous sects, entertaining very divergent views, and each faction, holding all others to be heretical, charged them with having derived their doctrines from the pagan religion. upon this subject we find that epiphanius, a celebrated church father of the 4th century, freely admits that all that differed from his own were derived from the heathen mythology. such was the position of all orthodox writers during the middle ages, and since the reformation the protestant clergy have uniformly made the same charge against the catholic; a few quotations from their writings we present for the edification of our readers. jean daille, a french protestant minister of the 17th century, in his treatise entitled la religion catholique romaine institute par nama pompile, demonstrates that "the papists took their idolatrous worship of images, as well as all their ceremonies, from the old heathen religion." bishop stillingfleet of the english church and a writer of considerable eminence in the 17th century, said, in reference to the complaisant spirit of the early church towards the pagans, that "it was attended by very bad consequences, since christianity became at last, by that means, nothing else but reformed paganism, as to its divine worship." see stillingfleet's defense of the charge of idolatry against the romanists, vol. 5, page 459. m. turrentin, of geneva, switzerland, a learned protestant writer of the 17th century, in one of his orations describing the state of christianity in the 4th century, says "that it was not so much the empire that was brought over to the faith, as the faith that was brought over to the empire; not the pagans who were converted to christianity, but the christians who were converted to paganism." thus, having shown that the catholics derived all their cardinal tenets from the pagan mythology, the protestants must surely have obtained theirs from the catholics, for they teach all of them except that of purgatory. freemasonry and druidism. the rites and ceremonies of astral worship, under the name of druidism, were primarily observed in consecrated groves by all peoples; which custom was retained by the scandinavian and germanic races, and by the inhabitants of gaul and the british islands; while the east indians, assyrians, egyptians, grecians, romans, and other adjacent nations, ultimately observed their religious services in temples; and we propose to show that the modern societies of freemasonry, and ancient order of druids, are but perpetuations of the grove and temple forms of the ancient astrolatry. in determining the fact that freemasonry finds its prototype in the temple worship of ancient egypt, we have but to study the masonic arms, as illustrated in fellows' chart, in which are pictured, as its objects of adoration, the sun and moon, the seven stars, known as pleiades in the sign of taurus; the blazing star sirius, or dog-star, worshipped by the egyptians under the name of anubis, and whose rising forewarned those people of the rising of the nile river; the seven signs of the zodiac from aries to libra, inclusive, through which the sun was supposed to pass in making his apparent annual revolution, and which constitutes the royal arch from which was derived the name of one of its higher degrees; and its armorial bearings, consisting of pictures of the lion, the bull, the waterman, and the flying eagle, which representing the signs at the cardinal points, constituted the genii of the seasons. besides these, we have the checkered flooring or mosaic work, representing the earth and its variegated face, which was introduced when temple worship succeeded its grove form; the two columns representing the imaginary pillars of heaven resting upon the earth at equinoctial points, and supporting the royal arch; also the letter "g" standing for geometry, the knowledge of which was of great importance to the natives of egypt in establishing the boundaries of their lands removed by the inundations of the nile, the square and compass, being the instruments through which the old landmarks were restored, and which ultimately became the symbols of justice. the cornucopia, or horn of plenty, denoted the sun in the sign of capricorn, and indicated the season when the harvest was gathered and provisions laid up for winter use; the cenotaph or mock coffin with the sign of the cross upon its lid, referred to the sun's crossing of the celestial equator at the autumnal equinox, and to the figurative death of the genius of that luminary in the lower hemisphere; whose resurrection at the vernal equinox is typified by the sprig of acacia sprouting near the head of the coffin. the serpent, issuing from the small vessel to the left, represented the symbol of the lord of evil under whose dominion was placed the seasons of autumn and winter; and the figure of a box at the right hand, represented the sacred ark in which, anciently, the symbols of solar worship were deposited; but which is now used by the masons as a receptacle for their papers. [see plate9.gif] after, the promulgation, in the fifth century, of the edict by one of the emperors of rome, decreeing the death penalty against all persons discovered practicing any of the rites and ceremonies of the ancient religion, a body of its cultured adherents, determining to observe them secretly, banded themselves together into a society for that purpose. with the view to masking their real object, they took advantage of the fact that the square and compass, the plumbline, etc., were symbols of speculative masonry in the temple form of astral worship, they publicly claimed to be only a trades-union for the prosecution of the arts of architecture and operative masonry; but, among themselves, were known as free and accepted masons or freemasons. in imitation of the ancient mysteries they instituted lower and higher degrees; in the former they taught the exoteric creed, and in the latter the esoteric philosophy, as explained in our introduction. inculcating supreme adoration to the solar divinity the candidates for initiation were made to personate that mythical being and subjected to the ceremonies representing his figurative death and resurrection, were required to take fearful oaths not to reveal the secrets of the order. to enable them to recognize each other, and to render aid to a brother in emergencies, they adopted a system of grips, signs and calls; and to guard against the intrusion of their christian enemies they stationed watchmen outside of their lodges to give timely warning of their approach. thus was instituted the original grand lodge of freemasonry, from which charters were issued for the organization of subordinate lodges in all the principal cities throughout the roman empire. becoming cognizant of the true object of freemasonry, the hierarchy of the church of rome resolved to suppress the order, and to that end maintained such a strict espionage upon its members that, no longer able to assemble in their lodges, they determined to defend themselves by an appeal to arms, and gathering together in strongholds, for a long time successfully resisted the armies of the church; but ultimately, being almost exterminated, the residue disbanded, and we hear no more of freemasonry, as a secret order, until the conclusion of the dark ages, when the reformation, making it possible, a form of the order, recognizing christianity, was revived among the protestants; but the church of rome, true to her traditions, has never ceased to hurl anathemas against it and all other secret societies outside of her own body. thus, having made it apparent that freemasonry, as primarily instituted, was but a perpetuation of the temple form of astral worship, we can readily see that, while some of its symbols are as old as the ancient egyptian religion, it did not, as a secret order, take its rise until christian persecution made it necessary. hence it cannot justly lay claim to a greater antiquity than the fifth century of the christian era. according to masonic annals a grand lodge was organized at york, england, early in the tenth century, but, like the lodges of southern europe, was suppressed by the church of rome. in 1717 a grand lodge was organized at london, england, and soon afterwards the old grand lodge at york was revived, and its members took the name of free and accepted ancient york masons, from which emanated the charter of the grand lodge in the united states, which was organized in boston in 1733. in 1813 the rivalry between the grand lodges of york and london was compromised, and the supremacy of the former was conceded. from church history we learn that in the year 596 of our era pope gregory i. dispatched augustin, and forty other monks of the order of st. andrew, from rome to britain, to convert the natives to christianity; but, while the anglo-saxons embraced the new faith, the britons rejected it, and, being persecuted by the christians, retired to the fastnesses of the country known as wales, where, for a long period, they maintained the observance of the druidical form of worship; and although that country has long since become christianized, the society of the ancient order of druids has existed with an uninterrupted succession at pout-y-prid, where the arch-druid resides, and from, whence emanated the charter of the grand lodge of the order in this country. in reference to the druidism on the continent, history records the fact that when one of the reigning kings became a convert to christianity the whole of his subjects were baptized into the church of rome by imperial decree. the sabbath. in determining the origin of the seventh day sabbath, we must of necessity refer to that source of all religious ordinances, the ancient astrolatry, the founders of which, having taught that god sol was engaged in the reorganization of chaos during the first six periods of the twelve thousand year cycle, corresponding to the months of spring and summer, they conceived the idea that he ceased to exert his energies, or rested from his labors on the seventh period, corresponding to the first of the autumn months. hence, deriving the suggestion from the apparent septenary rest in nature, they taught that god ordained the seventh day of the week as the sabbath or rest day for man. in conformity to this ordinance the founders of ancient judaism enforced the observance of the seventh day sabbath in the fourth commandment of the decalogue, which, found in gen. xx. 8-11,[1] reads as follows, viz: "remember the sabbath day to keep it holy. six days shalt thou labor and do all thy work; but the seventh day is the sabbath of the lord thy god; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man servant, nor thy maid servant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the lord made heaven and earth, the sea and all that in them is, and rested the seventh day; wherefore the lord blessed the sabbath day and hallowed it." thus was the seventh day of the week made the sabbath of the old testament; but the authors of the jewish or ancient christianity, looking for the immediate fulfillment of the prophecies relative to the second judgment, ignored its observance, as may be seen by reference to mark ii. 23, 27; john v. 2-18; romans xiv. 5; and col. ii. 16; and the founders of modern christianity, perpetuating the belief in the speedy fulfillment of those prophecies, made no change relative to the sabbath in their version of the new testament. after constantine's pretended conversion to christianity, and the time for the fulfillment of the prophecies had been put off to the year 10000, as previously stated, the hierarchy of the church appealed to the emperor to give them a sabbath, and although they knew that the seventh day of the week was the sabbath of the old testament, and that sunday was the first of the six working days, according to the fourth commandment, their hatred to the jews for refusing to accept their christ as the saviour induced them to have it placed on the first day of the week. hence that obliging potentate, in the year 321, promulgated the memorable edict, which, found in that digest of roman law known as the justinian code, book iii., title 12, sec. 2 and 3, reads as follows, viz.: "let all judges and all people of the towns rest and all the various trades be suspended on the venerable day of the sun. those who live in the country, however, may freely and without fault attend to the cultivation of their fields lest, with the loss of favorable opportunity, the commodities offered by divine providence shall be destroyed." thus we see that the primary movement towards enforcing the observance of sunday, or lord's day, as the sabbath, did not originate in a divine command, but in the edict of an earthly potentate. this edict was ratified at the third council of orleans, in the year 538; and in order, "that the people might not be prevented from attending church, and saying their prayers," a resolution was adopted at the same time recommending the observance of the day by all classes. from merely "recommending," the church of rome soon began to enforce the observance of the day; but, in spite of all her efforts, it was not until the 12th century that its observance had become so universal as to receive the designation of "the christian sabbath." cognizant of the manner in which sunday was made the sabbath, luther issued for the government of the protestant communion the following mandate: "as for the sabbath, or sunday, there is no necessity for keeping it;" see michelet's life of luther, book iv., chapter 2. luther also said, as recorded in table talk, "if anywhere the day (sunday) is made holy for the mere day's sake; if anywhere anyone sets up its observance upon a jewish foundation, then i order you to work on it, to dance on it, to ride on it, to feast on it, and to do anything that shall reprove this encroachment on the christian spirit of liberty." melancthon, luther's chief coadjutor in the work of reformation, denied, in the most emphatic language, that sunday was made the sabbath by divine ordainment; and in reference thereto john milton, in reply to the sunday sabbatarians, makes the pertinent inquiry: "if, on a plea of divine command, you impose upon us the observance of a particular day, how do you presume, without the authority of a divine command, to substitute another in its place?" during the reign of elizabeth, queen of england, a sect of fanatics, known as dissenters or nonconformists, basing their action upon the fallacious arguments derived from the fourth commandment, and upon the plea that the saviour was raised from the dead on the first day of the week, inaugurated what is known as the puritan sabbath, which having been transferred to our shores by the voyagers in the mayflower, and enforced by those statutory enactments known as blue laws, caused the people of new england to have a blue time of it while the delusion lasted; and now a large body of protestant clergy perverting the teachings of scripture, and, ignoring the authority of the reformers, are disturbing the peace of society by their efforts to enforce the code of sundry laws, which were enacted through their connivance. thus have we shown that, originating with the catholics and adopted by the protestants, the sunday sabbath is purely and entirely a human institution, and, being such, we must recognize all sunday laws as grave encroachments upon constitutional liberty; and it behooves the advocates of individual rights to demand their immediate repeal; for unless a vigilant watch is kept upon the conspirators who secured their enactment, our fair land will soon be cursed by a union of church and state, the tendency in that direction having been indicated by the unprecedented opinion recently handed down by one of the justices of the united states supreme court that this is a christian government. pious frauds. by claiming to be divinely appointed for the propagation of a divinely authenticated religion, the priesthood of all forms of worship have ever labored to deceive and enslave the ignorant multitude; and in support of these fallacious assumptions have resorted to all manner of pious frauds, in reference to which we quote from both pagan and christian sources with the view to showing that the moderns have faithfully followed the ancient example. euripedes, an athenian writer, who flourished about 450 years before the beginning of our era, maintained that, "in the early state of society, some wise men insisted on the necessity of darkening truth with falsehood and of persuading men that there is an immortal deity who hears and sees and understands our actions, whatever we may think of that matter ourselves." strabo, the famous geographer and historian of greek extraction, who flourished about the beginning of the christian era, wrote that "it is not possible for a philosopher to conduct by reasoning a multitude of women and the low vulgar, and thus to invite them to piety, holiness and faith; but the philosopher must make use of superstition and not omit the invention of fables and the performance of wonders. for the lightning and the aegis and the trident are but fables, and so all ancient theology. but the founders of states adopted them as bugbears to frighten the weak-minded." varro, a learned roman scholar, who also flourished about the beginning of our era, wrote that "there are many truths which it is useless for the vulgar to know, and many falsehoods which it is fit that the people should not know are falsehoods." so much from pagan authorities relative to the necessity of deceiving the ignorant masses. we will now present some christian authorities upon the same subject; and first from christ himself, who in addressing his disciples is made to say, in mark iv, 11, 12, "unto you it is given to know the mystery of the kingdom of god; but unto them that are without all these things are done in parables, that seeing they may see and not perceive; and hearing they may hear and not understand." paul, in his fourteen epistles, inculcates and avows the principle of deceiving the common people. he speaks of having been upbraided by his own converts with being crafty and catching them with guile and of his known and wilful lies abounding to the glory of god. see romans iii. 7, and ii. cor. xii. 16. if christ and paul were guilty of deception, their followers had good excuse for the same course of conduct. upon this subject beausobre, a very learned ecclesiastical writer, who flourished about the beginning of the 18th century, says: "we see in the history which i have related a sort of hypocrisy that has been, perhaps, but too common at all times; that churchmen not only do not say what they think, but they do say the direct contrary of what they think. philosophers in their cabinets; out of them they are content with fables, though they well know that they are fables." historie de manichee, vol. 2, page 568. bishop synesius, the distinguished author of religious literature and christian father of the 5th century, said: "i shall be a philosopher only to myself, and i shall always be a bishop to the people." mosheim, the distinguished author of ecclesiastical history, vol. i., page 120, says: "the authors who have treated of the innocence and sanctity of the primitive christians have fallen into the error of supposing them to have been unspotted models of piety and virtue, and a gross error indeed it is, as the strongest testimonies too evidently prove." the same author, in vol. i., page. 198, says in the fourth century "it was an almost universally adopted maxim that it was an act of virtue to deceive and lie, when by such means the interest of the church might be promoted." in his ecclesiastical history, vol. ii., page 11, he says that "as regards the fifth century, the simplicity and ignorance of the generality in those times furnished the most favorable occasion for the exercise of fraud; and the impudence of impostors in contriving false miracles was artfully proportioned to the credulity of the vulgar; while the sagacious and the wise, who perceived these cheats, were overawed into silence by the dangers that threatened their lives and fortunes if they should expose the artifice." thomas burnet, d.d., who flourished about the beginning of the 18th century, in his treatise entitled de statu mortuorum, purposely written in latin that it might serve for the instruction of the clergy only, and not come to the knowledge of the laity, because, as he says, "too much light is hurtful for weak eyes," not only justifies, but recommends the practice of the most consummate hypocrisy, and that, too, on the most awful of all subjects; and would have his, clergy seriously preach and maintain the reality and eternity of hell torments, even though they should believe nothing of the sort themselves. see page 304. hugo grotius, the eminent writer of holland in the 17th century, says in his 22d epistle: "he that reads ecclesiastical history, reads nothing but the roguery and folly of bishops, and churchmen." in the language of robert taylor, from whom we have taken most of the quotations under this heading, we assert that "no man could quote higher authorities," to prove "the roguery and folly of bishops and churchmen." conclusion. having presented the evidences in support of the apparently untenable assertion that, notwithstanding the numerous modes in which man has manifested his devotional proclivities, the world has virtually had but the one religion founded in the worship of personified nature, we are necessitated to recognize the facts that the christian scriptures like the sacred records of other forms of nature worship are, but a collection of astronomical allegories; that the gospel story is truly "the old, old story" which had been told of a thousand other saviours before it was applied to the christian messiah; that jesus is but one of the many names given to imaginary incarnations of the mythical genius of the sun; and that the disciples and evangelists are but the genii of the months and the seasons. such being the facts, which cannot be successfully refuted, we must believe that the christian religion, instead of being of divine authenticity, as popularly claimed, is purely and entirely of human origin, and that all its teachings relative to a future state are but priestly inventions, concocted for the purpose of enslaving the ignorant masses. when we think of the thousand millions of dollars invested in church properties, and estimate the cost of maintaining more than a hundred thousand priests and ministers, in supporting foreign and domestic missions and in publishing religious literature; besides the taxes applied to the care of the religious insane, and realize the fact that all of this vast sum of money is abstracted from the resources of the people, we would not have to go outside of our own country to appreciate the fact that religion is the burden of all burdens to society; and when we contemplate the great disturbance to the social relation, resulting from sectarian strife, and the almost universal disposition of christians to persecute and ostracize those who differ with them in opinion, we can readily subscribe to the sentiment accredited to one of our revolutionary sires, that "this would be a good world to live in if there was no religion in it." if the clergy had been laboring as faithfully to impress the observance of ethical principles as they have to indoctrinate the people with the superstitions of religion, we would not now be deploring the great demoralization of society. it is a grave arraignment of the clericals to charge them with being, indirectly, the cause of this lamentable state of things; but it is a condition that might have been expected, for, when entering the ministry, they engaged themselves, not so much to teach ethics as to propagate faith in the doctrines of their respective sects. thus hampered they cannot do the good to society their better natures might desire. hence the only hope for improvement is for the people to wholly ignore the dogmatic element of religion, and refusing to longer support it, demand that moral training shall be the grand essential of education. if this course were adopted and persistently followed, it would be but a question of time when mankind would come into being with such a benign heredity that crime would be almost impossible. then, since religion inculcates a salvation that does not save, let us rise superior to its false teachings and, accepting science as the true saviour of mankind, find our whole duty in the code of natural morality, the spirit of which is embodied in that comprehensive precept known as the golden rule, which, being the outgrowth of the discovered necessities of association, without which society could not exist, it necessarily constituted man's sole rule and guide long before priest or temple; and founded in the eternal principles of right, truth and justice must remain as man's sole rule and guide when priest and church are numbered among the things that were. spirit of progress! speed the day when all mankind, redeemed from the bondage of superstition, will recognize the great truth that nature, governed by her own inherent forces, is all that has been, all that is and all that shall be; and that, ceasing to indulge in the vain hope of a blissful immortality in a paradise beyond the stars, will make a real paradise of this old earth of ours. ---------------------------[1](editorial note: the original text erroneously attributed this quote to genesis 20:8-11; actually it is from exodus 20:8-11.) william lilly's history of his life and times, from the year 1602 to 1681. * * * * * written by himself, in the sixty-sixth year of his age, to his worthy friend, elias ashmole, esq. * * * * * published from the original ms. _london_, 1715. * * * * * london: re-printed for charles baldwyn, newgate street. * * * * * m.dccc.xxii. maurice, printer, penchurch-street. list of plates. william lilly, (from marshall's print) ditto (from the picture) dr. simon forman 34 john booker 68 charles the second 95 charles the first 107 hugh peters 134 speaker lenthall 159 oliver cromwell 175 dr. john dee 223 edward kelly 226 napier of merchiston 236 advertisement. prefixed to the lives of elias ashmole & william lilly. in 1 vol. 8vo. 1772. _although we cannot, with justice, compare elias ashmole to that excellent antiquary john leland, or william lilly to the learned and indefatigable thomas hearne; yet i think we may fairly rank them with such writers as honest anthony wood, whose_ diary _greatly resembles that of his cotemporary, and intimate friend, elias ashmole._ _some anecdotes, connected with affairs of state; many particulars relating to illustrious persons, and antient and noble families; several occurrences in which the public is interested, and other matters of a more private nature, can only be found in works of this kind. history cannot stoop to the meanness of examining the materials of which_ memoirs _are generally composed._ _and yet the pleasure and benefit resulting from such books are manifest to every reader._ _i hope the admirers of the very laborious thomas hearne will pardon me, if i should venture to give it as my opinion, and with much deference to their judgment, that william lilly's_ life and death of charles the first _contains more useful matter of instruction, as well as more splendid and striking occurrences, than are to be found in several of those monkish volumes published by that learned oxonian._ _lilly affords us many curious particulars relating to the life of that unfortunate prince, which are no where else to be found. in delineating the character of charles, he seems dispassionate and impartial, and indeed it agrees perfectly with the general portraiture of him, as it is drawn by our most authentic historians._ the history of lilly's life and times _is certainly one of the most entertaining narratives in our language. with respect to the science he professed of calculating nativities, casting figures, the prediction of events, and other appendages of astrology, he would fain make us think that he was a very solemn and serious believer. indeed, such is the manner of telling his story, that sometimes the reader may possibly be induced to suppose lilly rather an enthusiast than an impostor. he relates many anecdotes of the pretenders to foretell events, raise spirits, and other impostures, with such seeming candor, and with such an artless simplicity of style, that we are almost persuaded to take his word when he protests such an inviolable respect to truth and sincerity._ _the powerful genius of shakespeare could carry him triumphantly through subjects the most unpromising, and fables the most improbable: we therefore cannot wonder at the success of such of his plays, where the magic of witches and the incantation of spirits are described, or where the power of fairies is introduced; when such was the credulity of the times respecting these imaginary beings, and when that belief was made a science of, and kept alive by artful and superstitious, knavish, and enthusiastic teachers; what lilly relates of these people, considered only as matter of fact, is surely very curious._ _to conclude; i know no record but this where we can find so just and so entertaining a history of doctor dee, doctor forman, booker, winder, kelly, evans, (lilly's master,) the famous william poole, and captain bubb fiske, sarah shelborne, and many others._ _to these we may add, the uncommon effects of the crystal, the appearance of queen mabb, and other strange and miraculous operations, which owe their origin to folly, curiosity, superstition, bigotry, and imposture._ the life of william lilly, student in astrology. wrote by himself in the 66th year of his age, at hersham, in the parish of walton-upon-thames, in the county of surry. _propria manu._ i[1] was born in the county of leicester, in an obscure town, in the north-west borders thereof, called diseworth, seven miles south of the town of derby, one mile from castle-donnington, a town of great rudeness, wherein it is not remembered that any of the farmers thereof did ever educate any of their sons to learning, only my grandfather sent his younger son to cambridge, whose name was robert lilly, and died vicar of cambden in gloucestershire, about 1640. [footnote 1: "william lilly was a prominent, and, in the opinion of many of his cotemporaries, a very important personage in the most eventful period of english history. he was a principal actor in the farcical scenes which diversified the bloody tragedy of civil war; and while the king and the parliament were striving for mastery in the field, he was deciding their destinies in the closet. the weak and the credulous of both parties, who sought to be instructed in 'destiny's dark counsels,' flocked to consult the 'wily archimage,' who, with exemplary impartiality, meted out victory and good fortune to his clients, according to the extent of their faith, and the weight of their purses. a few profane cavaliers might make his name the burthen of their _malignant_ rhymes--a few of the more scrupulous among the _saints_ might keep aloof in sanctified abhorrence of the 'stygian sophister'--but the great majority of the people lent a willing and reverential ear to his prophecies and prognostications. nothing was too high or too low--too mighty or too insignificant, for the grasp of his genius. the stars, his informants, were as communicative on the most trivial as on the most important subjects. if a scheme was set on foot to rescue the king, or to retrieve a stray trinket--to restore the royal authority, or to make a frail damsel an honest woman--to cure the nation of anarchy, or a lap-dog of a surfeit, william lilly was the oracle to be consulted. his _almanacks_ were spelled over in the tavern and quoted in the senate; they nerved the arm of the soldier, and rounded the periods of the orator. the fashionable beauty, dashing along in her calash from st. james's or the mall, and the prim, starched dame, from watling-street or bucklersbury, with a staid foot-boy, in a plush jerkin, plodding behind her--the reigning toast among 'the men of wit about town,' and the leading groaner in a tabernacle concert--glided alternately into the study of the trusty wizard, and poured into his attentive ear strange tales of love, or trade, or treason. the roundhead stalked in at one door, whilst the cavalier was hurried out at the other. "the _confessions_ of a man so variously consulted and trusted, if written with the candour of a cardan or a rousseau, would indeed be invaluable. the _memoirs of william lilly_, though deficient in this essential ingredient, yet contain a variety of curious and interesting anecdotes of himself and his cotemporaries, which, where the vanity of the writer, or the truth of his art, is not concerned, may be received with implicit credence. "the simplicity and apparent candour of his narrative might induce a hasty reader of this book to believe him a well-meaning but somewhat silly personage, the dupe of his own speculations--the deceiver of himself as well as of others. but an attentive examination of the events of his life, even as recorded by himself, will not warrant so favourable an interpretation. his systematic and successful attention to his own interest--his dexterity in keeping on 'the windy side of the law'--his perfect political pliability--and his presence of mind and fertility of resources when entangled in difficulties--indicate an accomplished impostor, not a crazy enthusiast. it is very possible and probable, that, at the outset of his career, he was a real believer in the truth and lawfulness of his art, and that he afterwards felt no inclination to part with so pleasant and so profitable a delusion: like his patron, cromwell, whose early fanaticism subsided into hypocrisy, he carefully retained his folly as a cloak for his knavery. of his success in deception, the present narrative exhibits abundant proofs. the number of his dupes was not confined to the vulgar and illiterate, but included individuals of real worth and learning, of hostile parties and sects, who courted his acquaintance and respected his predictions. his proceedings were deemed of sufficient importance to be twice made the subject of a parliamentary inquiry; and even after the restoration--when a little more scepticism, if not more wisdom, might have been expected--we find him examined by a committee of the house of commons, respecting his fore-knowledge of the great fire of london. we know not whether it 'should more move our anger or our mirth,' to see an assemblage of british senators--the cotemporaries of hampden and falkland--of milton and clarendon--in an age which roused into action so many and such mighty energies--gravely engaged in ascertaining the causes of a great national calamity, from the prescience of a knavish fortuneteller, and puzzling their wisdoms to interpret the symbolical flames, which blazed in the mis-shapen wood-cuts of his oracular publications. "as a set-off against these honours may be mentioned, the virulent and unceasing attacks of almost all the party scribblers of the day; but their abuse he shared in common with men, whose talents and virtues have outlived the malice of their cotemporaries, and 'whose honours with increase of ages grow, as streams roll down, enlarging as they flow.'" _retrospective review_, vol. ii. p. 51.] the town of diseworth did formerly belong long unto the lord seagrave, for there is one record in the hands of my cousin melborn williamson, which mentions one acre of land abutting north upon the gates of the lord seagrave; and there is one close, called hall-close, wherein the ruins of some ancient buildings appear, and particularly where the dove-house stood; and there is also the ruins of decayed fish-ponds and other outhouses. this town came at length to be the inheritance of margaret, countess of richmond, mother of henry vii. which margaret gave this town and lordship of diseworth unto christ's college in cambridge, the master and fellows whereof have ever since, and at present, enjoy and possess it. in the church of this town there is but one monument, and that is a white marble stone, now almost broken to pieces, which was placed there by robert lilly, my grandfather, in memory of jane his wife, the daughter of mr. poole of dalby, in the same county, a family now quite extinguished. my grandmother's brother was mr. henry poole, one of the knights of rhodes, or templars, who being a soldier at rhodes at the taking thereof by solyman the magnificent, and escaping with his life, came afterwards to england, and married the lady parron or perham, of oxfordshire, and was called, during his life, sir henry poole. william poole the astrologer knew him very well, and remembers him to have been a very tall person, and reputed of great strength in his younger years. the impropriation of this town of diseworth was formerly the inheritance of three sisters, whereof two became votaries; one in the nunnery of langly in the parish of diseworth, valued at the suppression, i mean the whole nunnery, at thirty-two pounds per annum, and this sister's part is yet enjoyed by the family of the grayes, who now, and for some years past, have the enjoyment and possession of all the lands formerly belonging to the nunnery in the parish of diseworth, and are at present of the yearly value of three hundred and fifty pounds per annum. one of the sisters gave her part of the great tithes unto a religious house in bredon upon the hill; and, as the inhabitants report, became a religious person afterwards. the third sister married, and her part of the tithes in succeeding ages became the earl of huntingdon's, who not many years since sold it to one of his servants. the donation of the vicarage is in the gift of the grayes of langley, unto whom they pay yearly, (i mean unto the vicar) as i am informed, six pounds per annum. very lately some charitable citizens have purchased one-third portion of the tithes, and given it for a maintenance of a preaching minister, and it is now of the value of about fifty pounds per annum. there have been two hermitages in this parish; the last hermit was well remembered by one thomas cooke, a very ancient inhabitant, who in my younger years acquainted me therewith. this town of diseworth is divided into three parishes; one part belongs under locington, in which part standeth my father's house, over-against the west end of the steeple, in which i was born: some other farms are in the parish of bredon, the rest in the parish of diseworth. in this town, but in the parish of lockington, was i born, the first day of may 1602. my father's name was william lilly, son of robert, the son of robert, the son of rowland, &c. my mother was alice, the daughter of edward barham, of fiskerton mills, in nottinghamshire, two miles from newark upon trent: this edward barham was born in norwich, and well remembered the rebellion of kett the tanner, in the days of edward vi. our family have continued many ages in this town as yeomen; besides the farm my father and his ancestors lived in, both my father and grandfather had much free land, and many houses in the town, not belonging to the college, as the farm wherein they were all born doth, and is now at this present of the value of forty pounds per annum, and in possession of my brother's son; but the freehold land and houses, formerly purchased by my ancestors, were all sold by my grandfather and father; so that now our family depend wholly upon a college lease. of my infancy i can speak little, only i do remember that in the fourth year of my age i had the measles. i was, during my minority, put to learn at such schools, and of such masters, as the rudeness of the place and country afforded; my mother intending i should be a scholar from my infancy, seeing my father's back-slidings in the world, and no hopes by plain husbandry to recruit a decayed estate; therefore upon trinity tuesday, 1613, my father had me to ashby de la zouch, to be instructed by one mr. john brinsley; one, in those times, of great abilities for instruction of youth in the latin and greek tongues; he was very severe in his life and conversation, and did breed up many scholars for the universities: in religion he was a strict puritan, not conformable wholly to the ceremonies of the church of england. in this town of ashby de la zouch, for many years together, mr. arthur hildersham exercised his ministry at my being there; and all the while i continued at ashby, he was silenced. this is that famous hildersham, who left behind him a commentary on the fifty-first psalm; as also many sermons upon the fourth of john, both which are printed; he was an excellent textuary, of exemplary life, pleasant in discourse, a strong enemy to the brownists, and dissented not from the church of england in any article of faith, but only about wearing the surplice, baptizing with the cross, and kneeling at the sacrament; most of the people in town were directed by his judgement, and so continued, and yet do continue presbyterianly affected; for when the lord of loughborough in 1642, 1643, 1644, and 1645, had his garrison in that town, if by chance at any time any troops of horse had lodged within the town, though they came late at night to their quarters; yet would one or other of the town presently give sir john gell of derby notice, so that ere next morning most of his majesty's troops were seized in their lodgings, which moved the lord of loughborough merrily to say, there was not a fart let in ashby, but it was presently carried to derby. the several authors i there learned were these, viz. _sententiã¦ pueriles_, _cato_, _corderius_, _ã�sop's fables_, _tully's offices_, _ovid de tristibus_; lastly, _virgil_, then _horace_; as also _camden's greek grammar_, _theognis_ and _homer's iliads_: i was only entered into _udall's hebrew grammar_; he never taught logick, but often would say it was fit to be learned in the universities. in the fourteenth year of my age, by a fellow scholar of swarth, black complexion, i had like to have my right eye beaten out as we were at play; the same year, about michaelmas, i got a surfeit, and thereupon a fever, by eating beech-nuts. in the sixteenth year of my age i was exceedingly troubled in my dreams concerning my salvation and damnation, and also concerning the safety and destruction of the souls of my father and mother; in the nights i frequently wept, prayed and mourned, for fear my sins might offend god. in the seventeenth year of my age my mother died. in the eighteenth year of my age my master brinsley was enforced from keeping school, being persecuted by the bishop's officers; he came to london, and then lectured in london, where he afterwards died. in this year, by reason of my father's poverty, i was also enforced to leave school, and so came to my father's house, where i lived in much penury for one year, and taught school one quarter of a year, until god's providence provided better for me. for the two last years of my being at school, i was of the highest form in the school, and chiefest of that form; i could then speak latin as well as english; could make extempore verses upon any theme; all kinds of verses, hexameter, pentameter, phaleuciacks, iambicks, sapphicks, &c. so that if any scholars from remote schools came to dispute, i was ringleader to dispute with them; i could cap verses, &c. if any minister came to examine us, i was brought forth against him, nor would i argue with him unless in the latin tongue, which i found few of them could well speak without breaking priscian's head; which, if once they did, i would complain to my master, _non bene intelligit linguam latinam, nec prorsus loquitur_. in the derivation of words, i found most of them defective, nor indeed were any of them good grammarians: all and every of those scholars who were of my form and standing, went to cambridge and proved excellent divines, only poor i, william lilly, was not so happy; fortune then frowning upon father's present condition, he not in any capacity to maintain me at the university. of the manner how i came unto london. worthy sir, i take much delight to recount unto you, even all and every circumstance of my life, whether good, moderate, or evil; _deo gloria_. my father had one samuel smatty for his attorney, unto whom i went sundry times with letters, who perceiving i was a scholar, and that i lived miserably in the country, losing my time, nor any ways likely to do better, if i continued there; pitying my condition, he sent word for me to come and speak with him, and told me that he had lately been at london, where there was a gentleman wanted a youth, to attend him and his wife, who could write, &c. i acquainted my father with it, who was very willing to be rid of me, for i could not work, drive the plough, or endure any country labour; my father oft would say, i was good for nothing. i had only twenty shillings, and no more, to buy me a new suit, hose, doublet, &c. my doublet was fustian: i repaired to mr. smatty, when i was accoutred, for a letter to my master, which he gave me. upon monday, april 3, 1620, i departed from diseworth, and came to leicester: but i must acquaint you, that before i came away i visited my friends, amongst whom i had given me about ten shillings, which was a great comfort unto me. on tuesday, april the 4th, i took leave of my father, then in leicester gaol for debt, and came along with bradshaw the carrier, the same person with whom many of the duke of buckingham's kindred had come up with. hark how the waggons crack with their rich lading! it was a very stormy week, cold and uncomfortable: i footed it all along; we could not reach london until palm-sunday, the 9th of april, about half an hour after three in the afternoon, at which time we entered smithfield. when i had gratified the carrier and his servants, i had seven shillings and sixpence left, and no more; one suit of cloaths upon my back, two shirts, three bands, one pair of shoes, and as many stockings. upon the delivery of my letter my master entertained me, and next day bought me a new cloak, of which you may imagine (good esquire) whether i was not proud of; besides, i saw and eat good white bread, contrary to our diet in leicestershire. my master's name was gilbert wright, born at market bosworth in leicestershire; my mistress was born at ashby de la zouch, in the same county, and in the town where i had gone to school. this gilbert wright could neither write nor read: he lived upon his annual rents, was of no calling or profession; he had for many years been servant to the lady pawlet in hertfordshire; and when serjeant puckering was made lord keeper, he made him keeper of his lodgings at whitehall. when sir thomas egerton was made lord chancellor, he entertained him in the same place; and when he married a widow in newgate market, the lord chancellor recommended him to the company of salters, london, to admit him into their company, and so they did, and my master in 1624, was master of that company; he was a man of excellent natural parts, and would speak publickly upon any occasion very rationally and to the purpose. i write this, that the world may know he was no taylor, or myself of that or any other calling or profession: my work was to go before my master to church; to attend my master when he went abroad; to make clean his shoes; sweep the street; help to drive bucks when he washed; fetch water in a tub from the thames: i have helped to carry eighteen tubs of water in one morning; weed the garden; all manner of drudgeries i willingly performed; scrape trenchers, &c. if i had any profession, it was of this nature: i should never have denied being a taylor, had i been one; for there is no calling so base, which by god's mercy may not afford a livelihood; and had not my master entertained me, i would have been of a very mean profession ere i would have returned into the country again; so here ends the actions of eighteen years of my life. my master married his second wife for her estate; she was competently rich; she married him for considerations he performed not, (nocturnal society) so that they lived very uncomfortably; she was about seventy years of age, he sixty-six or more; yet never was any woman more jealous of a husband than she; insomuch, that whensoever he went into london, she was confident of his going to women; by those means my life was the more uncomfortable, it being very difficult to please two such opposite natures: however, as to the things of this world i had enough, and endured their discontents with much sereneness. my mistress was very curious to know of such as were then called cunning or wise men, whether she should bury her husband? she frequently visited such persons, and this occasion begot in me a little desire to learn something that way, but wanting money to buy books, i laid aside these motions, and endeavoured to please both master and mistress. of my mistress's death, and occasion thereof by means of a cancer in her breast. in 1622 she complained of a pain in her left breast, whereon there appeared at first a hard knob no bigger than a small pea; it increased in a little time very much, was very hard, and sometimes would look very red; she took advice of surgeons, had oils, sear-cloths, plates of lead, and what not: in 1623 it grew very big, and spread all over her breast; then for many weeks poultices were applied to it, which in continuance of time broke the skin, and then abundance of watery thin stuff came from it, but nothing else; at length the matter came to suppuration, but never any great store issued forth; it was exceeding noisome and painful; from the beginning of it until she died, she would permit no surgeon to dress it but only myself; i applied every thing unto it, and her pains were so great the winter before she died, that i have been called out of my bed two or three times in one night to dress it and change plaisters. in 1624 by degrees, with scissars, i cut all the whole breast away, i mean the sinews, nerves, &c. in one fortnight, or little more, it appeared, as it were, mere flesh, all raw, so that she could scarce endure any unguent to be applied. i remember there was a great cleft through the middle of the breast, which when that fully appeared she died, which was in september 1624; my master being then in the country, his kindred in london would willingly have had mourning for her; but by advice of an especial friend of his i contradicted them; nor would i permit them to look into any chest or trunk in the house. she was decently buried, and so fond of me in the time of her sickness, she would never permit me out of her chamber, gave me five pounds in old gold, and sent me unto a private trunk of her's at a friend's house, where she had one hundred pounds in gold; she bid me bring it away and take it, but when i opened the trunk i found nothing therein; for a kinsman of hers had been there a few days before, and carried all away: she was in a great passion at my relating thereof, because she could not gratify my pains in all her sickness, advised me to help myself, when she was gone, out of my master's goods, which i never did. courteous esquire, be not weary of reading hereof, or what followeth. when my mistress died, she had under her arm-hole a small scarlet bag full of many things, which, one that was there delivered unto me. there was in this bag several sigils, some of jupiter in trine, others of the nature of venus, some of iron, and one of gold, of pure angel-gold, of the bigness of a thirty-three shilling piece of king james's coin. in the circumference on one side was engraven, _vicit leo de tribu judã¦ tetragrammaton_ [symbol: cross], within the middle there was engraven a holy lamb. in the other circumference there was amraphel and three [symbol: cross]. in the middle, _sanctus petrus_, _alpha_ and _omega_. the occasion of framing this sigil was thus; her former husband travelling into sussex, happened to lodge in an inn, and to lie in a chamber thereof; wherein, not many months before, a country grazier had lain, and in the night cut his own throat; after this night's lodging, he was perpetually, and for many years, followed by a spirit, which vocally and articulately provoked him to cut his throat: he was used frequently to say, 'i defy thee, i defy thee,' and to spit at the spirit; this spirit followed him many years, he not making any body acquainted with it; at last he grew melancholy and discontented; which being carefully observed by his wife, she many times hearing him pronounce, 'i defy thee,' &c. she desired him to acquaint her with the cause of his distemper, which he then did. away she went to dr. simon forman, who lived then in lambeth, and acquaints him with it; who having framed this sigil, and hanged it about his neck, he wearing it continually until he died, was never more molested by the spirit: i sold the sigil for thirty-two shillings, but transcribed the words _verbatim_ as i have related. sir, you shall now have a story of this simon forman, as his widow, whom i well knew, related it unto me. but before i relate his death, i shall acquaint you something of the man, as i have gathered them from some manuscripts of his own writing. of dr. simon forman he was a chandler's son in the city of westminster. he travelled into holland for a month, in 1580, purposely to be instructed in astrology, and other more occult sciences; as also in physick, taking his degree of doctor beyond seas: being sufficiently furnished and instructed with what he desired, he returned into england, towards the latter end of the reign of queen elizabeth, and flourished until that year of king james, wherein the countess of essex, the earl of somerset, and sir thomas overbury's matters were questioned. he lived in lambeth, with a very good report of the neighbourhood, especially of the poor, unto whom he was very charitable. he was a person that in horary questions (especially thefts) was very judicious and fortunate; so also in sicknesses, which indeed was his master-piece. in resolving questions about marriage he had good success: in other questions very moderate. he was a person of indefatigable pains. i have seen sometimes half one sheet of paper wrote of his judgment upon one question; in writing whereof he used much tautology, as you may see yourself, (most excellent esquire) if you read a great book of dr. flood's, which you have, who had all that book from the manuscripts of forman; for i have seen the same word for word in an english manuscript formerly belonging to doctor willoughby of gloucestershire. had forman lived to have methodized his own papers, i doubt not but he would have advanced the jatro-mathematical part thereof very completely; for he was very observant, and kept notes of the success of his judgments, as in many of his figures i have observed. i very well remember to have read, in one of his manuscripts, what followeth. 'being in bed one morning,' (says he) 'i was desirous to know whether i should ever be a lord, earl, or knight, &c. whereupon i set a figure; and thereupon my judgment:' by which he concluded, that within two years time he should be a lord or great man: 'but,' says he, 'before the two years were expired, the doctors put me in newgate, and nothing came.' not long after, he was desirous to know the same things concerning his honour or greatship. another figure was set, and that promised him to be a great lord within one year. but he sets down, that in that year he had no preferment at all; only 'i became acquainted with a merchant's wife, by whom i got well.' there is another figure concerning one sir ---ayre his going into turkey, whether it would be a good voyage or not: the doctor repeats all his astrological reasons and musters them together, and then gave his judgment it would be a fortunate voyage. but under this figure he concludes, 'this proved not so, for he was taken prisoner by pirates ere he arrived in turkey, and lost all.' he set several questions to know if he should attain the philosophers' stone, and the figures, according to his straining, did seem to signify as much; and then he tuggs upon the aspects and configurations, and elected a fit time to begin his operation; but, by and by, in conclusion, he adds, 'so the work went very forward; but upon the [symbol: aspect "squares"] of [symbol: aspect "conjunctions"] the setting-glass broke, and i lost all my pains:' he sets down five or six such judgments, but still complains all came to nothing, upon the malignant aspects of [symbol: saturn] and [symbol: mars]. although some of his astrological judgments did fail, more particularly those concerning himself, he being no way capable of such preferment as he ambitiously desired; yet i shall repeat some other of his judgments, which did not fail, being performed by conference with spirits. my mistress went once unto him, to know when her husband, then in cumberland, would return, he having promised to be at home near the time of the question; after some consideration, he told her to this effect: 'margery,' for so her name was, 'thy husband will not be at home these eighteen days; his kindred have vexed him, and he is come away from them in much anger: he is now in carlisle, and hath but three-pence in his purse.' and when he came home he confessed all to be true, and that upon leaving his kindred he had but three-pence in his purse. i shall relate one story more, and then his death. one coleman, clerk to sir thomas beaumont of leicestershire, having had some liberal favours both from his lady and her daughters, bragged of it, &c. the knight brought him into the star-chamber, had his servant sentenced to be pilloried, whipped, and afterwards, during life, to be imprisoned. the sentence was executed in london, and was to be in leicestershire: two keepers were to convey coleman from the fleet to leicester. my mistress taking consideration of coleman, and the miseries he was to suffer, went presently to forman, acquainted him therewith; who, after consideration, swore coleman had lain both with mother and daughters; and besides said, that the old lady being afflicted with fits of the mother, called him into her chamber to hold down the fits with his hands; and that he holding his hands about the breast, she cried 'lower, lower,' and put his hands below her belly; and then--he also told my mistress in what posture he lay with the young ladies, &c. and said, 'they intend in leicester to whip him to death; but i assure thee, margery, he shall never come there; yet they set forward to-morrow,' says he; and so his two keepers did, coleman's legs being locked with an iron chain under the horse's belly. in this nature they travelled the first and second day; on the third day the two keepers, seeing their prisoner's civility the two preceding days, did not lock his chain under the horse's belly as formerly, but locked it only to one side. in this posture they rode some miles beyond northampton, when on a sudden, one of the keepers had a necessity to untruss, and so the other and coleman stood still; by and by the other keeper desired coleman to hold his horse, for he had occasion also: coleman immediately took one of their swords, and ran through two of the horses, killing them stark dead; gets upon the other, with one of their swords; 'farewell, gentlemen,' quoth he, 'tell my master i have no mind to be whipped in leicestershire,' and so went his way. the two keepers in all haste went to a gentleman's house near at hand, complaining of their misfortune, and desired of him to pursue their prisoner, which he with much civility granted; but ere the horses could be got ready, the mistress of the house came down, and enquiring what the matter was, went to the stable, and commanded the horses to be unsaddled, with this sharp speech--'let the lady beaumont and her daughters live honestly, none of my horses shall go forth upon this occasion.' i could relate many such stories of his performances; as also what he wrote in a book left behind him, _viz._ 'this i made the devil write with his own hand in lambeth fields 1596, in june or july, as i now remember.' he professed to his wife there would be much trouble about carr and the countess of essex, who frequently resorted unto him, and from whose company he would sometimes lock himself in his study a whole day. now we come to his death, which happened as follows: the sunday night before he died, his wife and he being at supper in their garden-house, she being pleasant, told him, that she had been informed he could resolve, whether man or wife should die first; 'whether shall i' (quoth she) 'bury you or no?' 'oh trunco,' for so he called her, 'thou wilt bury me, but thou wilt much repent it.' 'yea, but how long first?' 'i shall die,' said he, 'ere thursday night.' monday came, all was well. tuesday came, he not sick. wednesday came, and still he was well; with which his impertinent wife did much twit him in his teeth. thursday came, and dinner was ended, he very well: he went down to the water-side, and took a pair of oars to go to some buildings he was in hand with in puddle-dock. being in the middle of the thames, he presently fell down, only saying, 'an impost, an impost,' and so died. a most sad storm of wind immediately following. he died worth one thousand two hundred pounds, and left only one son called clement. all his rarities, secret manuscripts, of what quality soever, dr. napper of lindford in buckinghamshire had, who had been a long time his scholar; and of whom forman was used to say he would be a dunce: yet in continuance of time he proved a singular astrologer and physician. sir richard now living, i believe, has all those rarities in possession, which were forman's, being kinsman and heir unto dr. napper. (his son thomas napper, esq.; most generously gave most of these manuscripts to elias ashmole, esq.;) i hope you will pardon this digression. after my mistress was dead, i lived most comfortably, my master having a great affection for me. the year 1625 now comes on, and the plague exceeding violent, i will relate what i observed the spring before it broke forth. against our corner house every night there would come down, about five or six of the clock, sometime one hundred or more boys, some playing, others as if in serious discourse, and just as it grew dark would all be gone home; many succeeding years there was no such, or any concourse, usually no more than four or five in a company: in the spring of 1625, the boys and youths of several parishes in like number appeared again, which i beholding, called thomas sanders, my landlord, and told him, that the youth and young boys of several parishes did in that nature assemble and play, in the beginning of the year 1625. 'god bless us,' quoth i, 'from a plague this year;' but then there succeeded one, and the greatest that ever was in london. in 1625, the visitation encreasing, and my master having a great charge of money and plate, some of his own, some other men's, left me and a fellow-servant to keep the house, and himself in june went into leicestershire. he was in that year feoffee collector for twelve poor alms-people living in clement-dane's church-yard; whose pensions i in his absence paid weekly, to his and the parish's great satisfaction. my master was no sooner gone down, but i bought a bass-viol, and got a master to instruct me; the intervals of time i spent in bowling in lincoln's-inn-fields, with wat the cobler, dick the blacksmith, and such like companions: we have sometimes been at our work at six in the morning, and so continued till three or four in the afternoon, many times without bread or drink all that while. sometimes i went to church and heard funeral sermons, of which there was then great plenty. at other times i went early to st. antholine's in london, where there was every morning a sermon. the most able people of the whole city and suburbs were out of town; if any remained, it were such as were engaged by parish-officers to remain; no habit of a gentleman or woman continued; the woeful calamity of that year was grievous, people dying in the open fields and in open streets. at last, in august, the bills of mortality so encreased, that very few people had thoughts of surviving the contagion: the sunday before the great bill came forth, which was of five thousand and odd hundreds, there was appointed a sacrament at clement dane's; during the destributing whereof i do very well remember we sang thirteen parts of the one hundred and nineteenth psalm. one jacob, our minister (for we had three that day, the communion was so great) fell sick as he was giving the sacrament, went home, and was buried of the plague the thursday following, mr. james, another of the ministers, fell sick ere he had quite finished, had the plague, and was thirteen weeks ere he recovered. mr. whitacre, the last of the three, escaped not only then, but all the contagion following, without any sickness at all; though he officiated at every funeral, and buried all manner of people, whether they died of the plague or not. he was given to drink, seldom could preach more than one quarter of an hour at a time, &c. in november my master came home. my fellow-servant's and my diet came weekly to six shillings and sixpence, sometimes to seven shillings, so cheap was diet at that time. in february of that year, my master married again (one who after his death became my wife.) in the same year he settled upon me, during my life, twenty pounds per annum, which i have enjoyed ever since, even to the writing hereof. may 22, 1627, my master died at the corner house in the strand, where i also lived so long. he died intestate; my mistress relinquishing the administration, it came to his elder brother, who assigned the estate over to me for payment of my master's debts; which being paid, i faithfully returned the remaining part unto his administrator; nor had one penny of the estate more than twenty pounds per annum, which was allowed me by contract, to undertake the payment of my master's debts. of my marriage the first time. my mistress, who had been twice married to old men, was now resolved to be couzened no more; she was of a brown ruddy complexion, corpulent, of but mean stature, plain, no education, yet a very provident person, and of good condition: she had many suitors, old men, whom she declined; some gentlemen of decayed fortunes, whom she liked not, for she was covetous and sparing: by my fellow-servant she was observed frequently to say, she cared not if she married a man that would love her, so that he had never a penny; and would ordinarily talk of me when she was in bed: this servant gave me encouragement to give the onset: i was much perplexed hereat, for should i attempt her, and be slighted, she would never care for me afterwards; but again, i considered that if i should attempt and fail, she would never speak of it; or would any believe i durst be so audacious as to propound such a question, the disproportion of years and fortune being so great betwixt us: however, all her talk was of husbands, and in my presence saying one day after dinner, she respected not wealth, but desired an honest man; i made answer, i thought i could fit her with such a husband; she asked me, where? i made no more ado, but presently saluted her, and told her myself was the man: she replied, i was too young; i said nay; what i had not in wealth, i would supply in love; and saluted her frequently, which she accepted lovingly; and next day at dinner made me sit down at dinner with my hat on my head, and said, she intended to make me her husband; for which i gave her many salutes, &c. i was very careful to keep all things secret, for i well knew, if she should take counsel of any friend, my hopes would be frustrated, therefore i suddenly procured her consent to marry, unto which she assented; so that upon the eighth day of september, 1627, at st. george's church in southwark, i was married unto her, and for two whole years we kept it secret. when it was divulged, and some people blamed her for it, she constantly replied, that she had no kindred; if i proved kind, and a good husband, she would make me a man; if i proved otherwise, she only undid herself. in the third and fourth years after our marriage, we had strong suits of law with her first husband's kindred, but overthrew them in the end. during all the time of her life, which was until october, 1633, we lived very lovingly, i frequenting no company at all; my exercises were sometimes angling, in which i ever delighted: my companions, two aged men. i then frequented lectures, two or three in a week; i heard mr. sute in lombard-street, mr. gouge of black-fryars, dr. micklethwait of the temple, dr. oldsworth, with others, the most learned men of these times, and leaned in judgment to puritanism. in october, 1627, i was made free of the salters' company in london. how i came to study astrology. it happened on one sunday, 1632, as myself and a justice of peace's clerk were, before service, discoursing of many things, he chanced to say, that such a person was a great scholar, nay, so learned, that his could make an almanack, which to me then was strange: one speech begot another, till, at last, he said, he could bring me acquainted with one evans in gunpowder-alley, who had formerly lived in staffordshire, that was an excellent wise man, and studied the black art. the same week after we went to see mr. evans. when we came to his house, he, having been drunk the night before, was upon his bed, if it be lawful to call that a bed whereon he then lay; he roused up himself, and, after some compliments, he was content to instruct me in astrology; i attended his best opportunities for seven or eight weeks, in which time i could set a figure perfectly: books he had not any, except _haly de judiciis astrorum_, and _orriganus's ephemerides_; so that as often as i entered his house, i thought i was in the wilderness. now something of the man: he was by birth a welshman, a master of arts, and in sacred orders; he had formerly had a cure of souls in staffordshire, but now was come to try his fortunes at london, being in a manner enforced to fly for some offences very scandalous, committed by him in these parts, where he had lately lived; for he gave judgment upon things lost, the only shame of astrology: he was the most saturnine person my eyes ever beheld, either before i practised or since; of a middle stature; broad forehead, beetle-browed, thick shoulders, flat nosed, full lips, down-looked, black curling stiff hair, splay-footed; to give him his right, he had the most piercing judgment naturally upon a figure of theft, and many other questions, that i ever met withal; yet for money he would willingly give contrary judgments, was much addicted to debauchery, and then very abusive and quarrelsome, seldom without a black eye, or one mischief of other: this is the same evans who made so many antimornal cups, upon the sale whereof he principally subsisted; he understood latin very well, the greek tongue not at all: he had some arts above, and beyond astrology, for he was well versed in the nature of spirits, and had many times used the circular way of invocating, as in the time of our familiarity he told me. two of his actions i will relate, as to me delivered. there was in staffordshire a young gentlewoman that had, for her preferment, married an aged rich person, who was desirous to purchase some lands for his wife's maintenance; but this young gentlewoman, his wife, was desired to buy the land in the name of a gentleman, her very dear friend, but for her use: after the aged man was dead, the widow could by no means procure the deed of purchase from her friend; whereupon she applies herself to evans, who, for a sum of money, promises to have her deed safely delivered into her own hands; the sum was forty pounds. evans applies himself to the invocation of the angel salmon, of the nature of mars, reads his litany in the _common-prayer-book_ every day, at select hours, wears his surplice, lives orderly all that time; at the fortnight's end salmon appeared, and having received his commands what to do, in a small time returns with the very deed desired, lays it down gently upon a table where a white cloth was spread, and then, being dismissed, vanished. the deed was, by the gentleman who formerly kept it, placed among many other of his evidences in a large wooden chest, and in a chamber at one end of the house; but upon salmon's; removing and bringing away the deed, all that bay of building was quite blown down, and all his own proper evidences torn all to pieces. the second story followeth. some time before i became acquainted with him, he then living in the minories, was desired by the lord bothwell and sir kenelm digby to show them a spirit. he promised so to do: the time came, and they were all in the body of the circle, when lo, upon a sudden, after some time of invocation, evans was taken from out the room, and carried into the field near battersea causeway, close to the thames. next morning a countryman going by to his labour, and espying a man in black cloaths, came unto him and awaked him, and asked him how he came there? evans by this understood his condition, enquired where he was, how far from london, and in what parish he was; which when he understood, he told the labourer he had been late at battersea the night before, and by chance was left there by his friends. sir kenelm digby and the lord bothwell went home without any harm, and came next day to hear what was become of him; just as they, in the afternoon, came into the house, a messenger came from evans to his wife, to come to him at battersea. i enquired upon what account the spirit carried him away: who said, he had not, at the time of invocation, made any suffumigation, at which the spirits were vexed. it happened, that after i discerned what astrology was, i went weekly into little britain, and bought many books of astrology, not acquainting evans therewith. mr. a. bedwell, minister of tottenham-high-cross near london, who had been many years chaplain to sir henry wotton, whilst he was ambassador at venice, and assisted pietro soave polano, in composing and writing the council of trent, was lately dead; and his library being sold into little britain, i bought amongst them my choicest books of astrology. the occasion of our falling out was thus: a woman demanded the resolution of a question, which when he had done, she went her way; i standing by all the while, and observing the figure, asked him why he gave the judgment he did, since the signification shewed quite the contrary, and gave him my reasons; which when he had pondered, he called me boy, and must he be contradicted by such a novice! but when his heat was over, he said, had he not so judged to please the woman, she would have given him nothing, and he had a wife and family to provide for; upon this we never came together after. being now very meanly introduced, i applied myself to study those books i had obtained, many times twelve, or fifteen, or eighteen hours day and night; i was curious to discover, whether there was any verity in the art or not. astrology in this time, viz. in 1633, was very rare in london, few professing it that understood any thing thereof. let it not repent you (o noble esquire) if now i make a short digression of such persons as then professed astrology, that posterity may understand in what condition i found it, and in whose hands that little that remained was lodged. there lived then in houndsditch one alexander hart, who had been a soldier formerly, a comely old man, of good aspect; he professed questionary astrology, and a little of physick; his greatest skill was to elect young gentlemen fit times to play at dice, that they might win or get money. i went unto him for resolutions for three questions at several times, and he erred in every one. to speak soberly of him, he was but a cheat, as appeared suddenly after; for a rustical fellow of the city, desirous of knowledge, contracted with hart to assist for a conference with a spirit, and paid him twenty pounds of thirty pounds the contract. at last, after many delays, and no spirit appearing, or money returned, the young man indicts him for a cheat at the old bailey in london; the jury found the bill, and at the hearing of the cause this jest happened: some of the bench enquired what hart did? 'he sat like an alderman in his gown,' quoth the fellow; at which the court fell into a great laughter, most of the court being aldermen. he was to have been set upon the pillory for this cheat; but john taylour, the water poet, being his great friend, got the lord chief justice richardson to bail him, ere he stood upon the pillory, and so hart fled presently into holland, where he ended his days. it was my fortune, upon the sale of his books in 1634, to buy _argoll's primum mobile_ for fourteen shillings, which i only wanted. in lambeth marsh at the same time lived one captain bubb, who resolved horary questions astrologically; a proper handsome man, well spoken, but withal covetous, and of no honesty, as will appear by this story, for which he stood upon the pillory. a certain butcher was robbed, going to a fair, of forty pounds; he goes to bubb, who for ten pounds in hand paid, would help him to the thief; appoints the butcher such a night precisely, to watch at such a place, and the thief should come thither; commanded him by any means to stop him; the butcher attends according to direction. about twelve in the night there comes one riding very fiercely upon a full gallop, whom the butcher knocks down, and seized both upon man and horse: the butcher brings the man and horse to the next town, but then the person whom the butcher attacked was john the servant of dr. bubb; for which the captain was indicted and suffered upon the pillory, and afterwards ended his days in great disgrace. there was also one jeffry neve, at this time a student in physic and astrology; he had formerly been a merchant in yarmouth, and mayor of the town, but failing in estate, went into the low-countries, and at franecker took the degree, of doctor in physick; he had some little smattering in astrology; could resolve a question of theft, or love-question, something of sickness; a very grave person, laborious and honest, of tall stature and comely feature; he died of late years, almost in the very street near tower-hill: he had a design of printing two hundred verified questions, and desired my approbation ere they went to press; that i first would see them, and then give testimony. when i had perused the first forty, i corrected thirty of them, would read over no more: i showed him how erroneous they were, desired his emendation of the rest, which he performed not. these were afterwards, in r. saunders's custody, bought by him either of his son or of a stationer.[2] [footnote 2: but first offered to be sold to me for twenty shillings. when mr. saunders died i bought them of his son for less. e. a----.] there was then william poole, a nibbler at astrology, sometimes a gardener, an apparitor, a drawer of linen; as quoifs, handkerchiefs; a plaisterer and a bricklayer; he would brag many times he had been of seventeen professions; was very good company for drolling, as you yourself very well remember (most honoured sir);[3] he pretended to poetry; and that posterity may have a taste of it, you shall have here inserted two verses of his own making; the occasion of making them was thus. one sir thomas jay, a justice of the peace in rosemary-lane, issued out his warrant for the apprehension of poole, upon a pretended suggestion, that he was in company with some lewd people in a tavern, where a silver cup was lost, _anglice_ stolen. poole, hearing of the warrant, packs up his little trunk of books, being all his library, and runs to westminster; but hearing some months after that the justice was dead and buried, he came and enquired where the grave was; and after the discharge of his belly upon the grave, left these two verses upon it, which he swore he made himself. here lieth buried sir thomas jay, knight, who being dead, i upon his grave did shite. [footnote 3: december 17, this william poole was married to alice how, at st. george's church in southwark. mr. lilly gave her to him.] he died about 1651, or 1652, at st. mary overy's in southwark; and this was part of his last will. 'item; i give to dr. ardee all my books, and one manuscript of my own, worth one hundred of lilly's introduction.' 'item; if dr. ardee give my wife any thing that is mine, i wish the devil may fetch him body and soul.' the doctor, terrified with this curse, gave me all the books and his goods which i presently gave to his widow.---_interdum seria jocis_. now also lived this dr. ardee, but his true name was richard delahay, formerly an attorney; he studied astrology and physick, being in necessity, and forced from derbyshire, where he had lived, by the old countess of shrewsbury; he was of moderate judgment, both in astrology and physick. he had formerly been well acquainted with charles sledd,[4] an apothecary, who used the crystal, and had a very perfect sight. this dr. ardee hath many times affirmed unto me, (_esto fides_) that an angel, one time, appeared unto him, and offered him a lease of his life for one thousand years; he died about the age of fourscore years; left his widow, who married into kent,[5] worth two or three thousand pounds, and william poole's estate came to four or five pounds. [footnote 4: of this charles sledd, there is mention made in dr. dee's book of his discourse with spirits, set forth by dr. casaubon.] [footnote 5: to one moreland.] in the years 1632 and 1633, john booker became famous for a prediction of his upon a solar eclipse in the 19th degree of aries 1663, taken out of _leovitius de magnis conjunctionibus_, viz. _oh reges et principes &c._ both the king of bohemia, and gustavus king of sweden, dying during the effects of that eclipse. john booker was born in manchester, of good parentage, in the year 1601; was in his youth well instructed in the latin tongue, which he understood very well. he seemed from his infancy to be designed for astrology; for from the time he had any understanding, he would be always poring on, and studying almanacks. he came to london at fitting years, and served an apprenticeship to an haberdasher in laurence-lane, london; but either wanting stock to setup, or disliking the calling, he left his trade, and taught to write at hadley in middlesex several scholars in that school: he wrote singularly well both secretary and roman. in process of time he served sir christopher clethero, knight, alderman of london, as his clerk, being a city justice of peace: he also was clerk to sir hugh hammersley, alderman of london, both which he served with great credit and estimation; and by that means became not only well known, but as well respected of the most eminent citizens of london, even to his dying day. he was an excellent proficient in astrology, whose excellent verses upon the twelve months, framed according to the configurations of each month, being blessed with success according to his predictions, procured him much reputation all over england: he was a very honest man, abhorred any deceit in the art he studied; had a curious fancy in judging of thefts, and as successful in resolving love-questions: he was no mean proficient in astronomy; he understood much of physick; was a great admirer of the antimonial cup; not unlearned in chymistry, which he loved well, but did not practise. he was inclined to a diabetes; and in the last three years of his life was afflicted with a dysentery, which at last consumed him to nothing: he died of good fame in 1667. since his decease i have seen one nativity of his performance exactly directed, and judged with as much learning as from astrology can be expected. his library of books came short of the world's approbation, and were by his widow sold to elias ashmole, esq. who most generously gave her[6] far more money than they were worth; but out of his respects unto the deceased and his memory, he most willingly paid her the money. he left behind him two sons and two daughters. he left in writing very little but his annual prognostications. he began first to write about the year 1630; he wrote _bellum hibernicale_, in the time of the long parliament, a very sober and judicious book: the epistle thereunto i gave him. he wrote lately a small treatise of easter-day, a very learned thing, wherein he shewed much learning and reading. to say no more of him, he lived an honest man, his fame not questioned at his death. [footnote 6: they cost me one hundred and forty pounds.] in this year 1633, i became acquainted with nicholas fiske, licentiate in physick, who was born in suffolk, near framingham[7] castle, of very good parentage, who educated him at country schools, until he was fit for the university; but he went not to the academy, studying at home both astrology and physick, which he afterwards practised in colchester; and there was well acquainted with dr. gilbert, who wrote _de magnete_. he came afterwards unto london, and exercised his faculty in several places thereof. (for in his youth he would never stay long in one house.) in 1633 he was sent for out of suffolk by dr. winston of gresham college, to instruct the lord treasurer weston's son in arithmetick, astronomy upon the globes, and their uses. he was a person very studious, laborious, of good apprehension, and had by his own industry obtained both in astrology, physick, arithmetick, astronomy, geometry and algebra, singular judgment: he would in astrology resolve horary questions very soundly; but was ever diffident of his own abilities: he was exquisitely skilful in the art of directions upon nativities, and had a good genius in performing judgment thereupon, but very unhappy he was, that he had no genius in teaching his scholars, for he never perfected any: his own son matthew hath often told me, that where his father did teach any scholars in his time, they would principally learn of him; he had scorpio ascending, and was secretly envious to those he thought had more parts than himself; however, i must be ingenuous, and do affirm, that by frequent conversation with him, i came to know which were the best authors, and much to enlarge my judgment, especially in the art of directions: he visited me most days once after i became acquainted with him, and would communicate his most doubtful questions unto me, and accept of my judgment therein rather than his own: he singularly well judged and directed sir robert holborn's nativity, but desired me to adjudge the first house, seventh and tenth thereof, which i did, and which nativity (since sir robert gave it me) came to your hands, and remains in your library; [oh learned esquire!] he died about the seventy-eighth year of his age, poor. [footnote 7: there is no such place in suffolk, it being mistaken for framlingham in that county.] in this year also william bredon, parson or vicar of thornton in buckinghamshire, was living, a profound divine, but absolutely the most polite person for nativities in that age, strictly adhering to ptolemy, which he well understood; he had a hand in composing sir christopher heydon's _defence of judicial astrology_, being that time his chaplain; he was so given over to tobacco and drink, that when he had no tobacco, he would cut the bell-ropes and smoke them. i come now to continue the story of my own life, but thought it not inconvenient to commit unto memory something concerning those persons who practised when first i became a student in astrology; i have wrote nothing concerning any of them, which i myself do not either know, or believe to be true. in october 1633 my first wife died, and left me whatever was hers: it was considerable, very near to the value of one thousand pounds. one whole year and more i continued a widower, and followed my studies very hard; during which time a scholar pawned unto me, for forty shillings, _ars notoria_,[8] a large volume wrote in parchment, with the names of those angels, and their pictures, which are thought and believed by wise men, to teach and instruct in all the several liberal sciences, and is attained by observing elected times, and those prayers appropriated unto the several angels. [footnote 8: among dr. napier's mss. i had an _ars notoria_, written by s. forman in large vellum.] i do ingenuously acknowledge, i used those prayers according to the form and direction prescribed for some weeks, using the word _astrologia_ for _astronomia_; but of this no more: that _ars notoria_, inserted in the latter end of cornelius agrippa signifieth nothing; many of the prayers being not the same, nor is the direction to these prayers any thing considerable. in the year 1634, i taught sir george peckham, knight, astrology, that part which concerns sickness, wherein he so profited, that in two or three months he would give a very true discovery of any disease, only by his figures. he practised in nottingham, but unfortunately died in 1635, at st. winifred's well in wales; in which well he continued so long mumbling his _pater nosters_ and _sancta winifrida ora pro me_, that the cold struck into his body; and, after his coming forth of that well, never spoke more. in this year 1634, i purchased the moiety of thirteen houses in the strand for five hundred and thirty pounds. in november, the 18th day, i was again the second time married, and had five hundred pounds portion with that wife; she was of the nature of mars. two accidents happened to me in that year something memorable. davy ramsey, his majesty's clock-maker, had been informed, that there was a great quantity of treasure buried in the cloyster of westminster-abbey; he acquaints dean williams therewith, who was also then bishop of lincoln; the dean gave him liberty to search after it, with this proviso, that if any was discovered, his church should have a share of it. davy ramsey finds out one john scott,[9] who pretended the use of the mosaical rods, to assist him herein: i was desired to join with him, unto which i consented. one winter's night, davy ramsey, with several gentlemen, myself, and scott, entered the cloysters; we played the hazel-rod round about the cloyster; upon the west-side of the cloysters the rods turned one over another, an argument that the treasure was there. the labourers digged at least six foot deep, and then we met with a coffin; but in regard it was not heavy, we did not open, which we afterwards much repented. from the cloysters we went into the abbey church, where, upon a sudden, (there being no wind when we began) so fierce, so high, so blustering and loud a wind did rise, that we verily believed the west-end of the church would have fallen upon us; our rods would not move at all; the candles and torches, all but one, were extinguished, or burned very dimly.[10] john scott, my partner, was amazed, looked pale, knew not what to think or do, until i gave directions and command to dismiss the dã¦mons; which when done, all was quiet again, and each man returned unto his lodging late, about twelve o'clock at night; i could never since be induced to join with any in such-like actions. [footnote 9: this scott lived in pudding-lane, and had some time been a page (or such like) to the lord norris.] [footnote 10: davy ramsey brought an half quartern sack to put the treasure in.] the true miscarriage of the business, was by reason of so many people being present at the operation; for there was about thirty, some laughing, others deriding us; so that if we had not dismissed the dã¦mons, i believe most part of the abbey church had been blown down; secrecy and intelligent operators, with a strong confidence and knowledge of what they are doing, are best for this work. in 1634, or 1635, a lady living in greenwich, who had tried all the known artists in london, but to no purpose, came weeping and lamenting her condition, which was this: she had permitted a young lord to have the use of her body, till she was with child by him; after which time he could not or would not endure her sight, but commanded his lacquies and servants to keep his doors fast shut, lest she should get into his chamber; or if they chanced to see her near his lodging, to drive her away, which they several times had done. her desire unto me was to assist her to see him, and then she should be content; whereupon i ordered, such a day, such an hour of that day, to try her fortune once more. she obeyed; and when she came to the king's bench, where the lord there was imprisoned, the outward door stood wide open: none speaking a word unto her, she went up stairs, no body molesting her; she found the lord's chamber door wide open: he in bed, not a servant to be heard or seen, so she was pleased. three days after she came to acquaint me with her success, and then drew out of her pocket a paper full of ratsbane, which, had she not had admission unto him that day i appointed, she would in a pint of white wine have drank at the stair's foot where the lord lodged. the like misfortune befell her after that; when the lord was out of prison: then i ordered her such a day to go and see a play at salisbury-court; which she did, and within one quarter of an hour the lord came into the same box wherein she was. but i grew weary of such employments, and since have burned my books which instructed these curiosities: for after that i became melancholy, very much afflicted with the hypochondriack, growing lean and spare, and every day worse; so that in the year 1635 my infirmity continuing, and my acquaintance increasing, i resolved to live in the country, and in march and april 1636 removed my goods unto hersham, where i now live; and in may my person, where i continued until 1641, no notice being taken who, or what i was. in the years 1637 and 1638, i had great lawsuits both in the exchequer and chancery, about a lease i had of the annual value of eighty pounds: i got the victory. in the year 1640 i instructed john humphreys, master of that art, in the study of astrology: upon this occasion, being at london, by accident in fleet-street, i met dr. percival willoughby of derby; we were of old acquaintance, and he but by great chance lately come to town, we went to the mitre-tavern in fleet-street, where i sent for old will poole the astrologer, living then in ram-alley: being come to us, the doctor produced a bill, set forth by a master of arts in cambridge, intimating his abilities for resolving of all manner of questions astrologically. the bill was shewed, and i wondering at it poole made answer, he knew the man, and that he was a silly fool; 'i,' quoth he, 'can do more than he; he sees me every day, he will be here by and by;' and indeed he came into our room presently: poole had, just as we came to him, set a figure, and then shewed it me, desiring my judgement; which i refused, but desired the master of arts to judge first; he denied, so i gave mine, to the very great liking of humphreys, who presently enquired, if i would teach him, and for what? i told him i was willing to teach, but would have one hundred pounds. i heard poole, whilst i was judging the figure, whisper in-humphrey's ear, and swear i was the best in england. staying three or four days in town, at last we contracted for forty pounds, for i could never be quiet from his solicitations; he invited me to supper, and before i had shewed him any thing, paid me thirty-five pounds. as we were at supper a client came to speak with him, and so up into his closet he went with his client; i called him in before he set his figure, or resolved the question, and instantly acquainted him how he should discover the moles or marks of his client: he set his figure, and presently discovers four moles the querent had; and was so overjoyed therewith, that he came tumbling down the stairs, crying, 'four by g----, four by g----, i will not take one hundred pounds for this one rule.' in six weeks time, and tarrying with him three days in a week, he became a most judicious person. this humphreys was a laborious person, vain-glorious, loquacious, fool-hardy, desirous of all secrets which he knew not, insomuch that he would have given me two hundred pounds to have instructed him in some curiosities he was persuaded i had knowledge of, but, _artis est celare artem_, especially to those who live not in the fear of god, or can be masters of their own counsels: he was in person and condition such another as that monster of ingratitude my _quondam_ taylor, john gadbury. after my refusal of teaching him, what he was not capable of, we grew strange, though i afforded him many civilities whenever he required it; for after the siege of colchester he wrote a book against me, called _anti merlinus-anglicus_, married a second wife, his first living in cambridgeshire, then practised physick by a contrary name, having intentions to practise in ireland; he went to bristol, but there understanding the parliament's forces had reduced that kingdom, he came back to london, but durst not abide therein; but turning from his second wife, who also had another husband, he went to sea, with intention for barbadoes, but died by the way in his voyage. i had never seen john booker at that time; and telling him one day i had a desire to see him, but first, ere i would speak with him, i would fit myself with my old rules, and rub up my astrology; for at that time (and this was 1640) i thought john booker the greatest and most complete astrologer in the world. my scholar humphreys presently made answer, 'tutor, you need not pump for any of your former knowledge, john booker is no such pumper; we met,' saith he, 'the other day, and i was too hard for him myself, upon judgment of three or four questions.' if all the transactions happening unto that my scholar were in one volume, they would transcend either _guzman_, _don quixote_, _lazarillo de tormes_, or any other of the like nature i ever did see. having now in part recovered my health, being weary of the country, and perceiving there was money to be got in london, and thinking myself to be as sufficiently enabled in astrology as any i could meet with, i made it my business to repair thither; and so in september 1641 i did; where, in the years 1642 and 1643, i had great leisure to better my former knowledge: i then read over all my books of astrology, over and over; had very little or no practice at all: and whereas formerly i could never endure to read _valentine naibod's commentary upon alcabitius_, now having seriously studied him, i found him to be the profoundest author i ever met with; him i traversed over day and night, from whom i must acknowledge to have advanced my judgment and knowledge unto that height i soon after arrived at, or unto: a most rational author, and the sharpest expositor of _ptolemy_ that hath yet appeared. to exercise my genius, i began to collect notes, and thought of writing some little thing upon the [symbol: aspect "conjunction"] of [symbol: saturn] and [symbol: jupiter] then approaching: i had not wrote above one sheet, and that very meanly, but james lord galloway came to see me; and, by chance, casting his eyes upon that rude collection, he read it over, and so approved of it, yea, so encouraged me to proceed farther, that then, and after that time, i spent most of my time in composing thereof, and bringing it, in the end, into that method wherein it was printed 1644. i do seriously now profess, i had not the assistance of any person living, in the writing or composing thereof. mr. fiske sent me a small manuscript, which had been sir christopher heydon's, who had wrote something of the conjunction of [symbol: saturn] and [symbol: jupiter], 1603; out of which, to bring my method in order, i transcribed, in the beginning, five or six lines, and not any more, though that graceless fellow gadbury wrote the contrary: but, _semel et semper nebulo et mendax_. i did formerly write one treatise, in the year 1639, upon the eclipse of the sun, in the eleventh degree of gemini, may 22, 1639; it consisted of six sheets of paper. but that manuscript i gave unto my most munificent patron and ever bountiful friend, william pennington, of muncaster in cumberland, esq., a wise and excellently learned person; who, from the year 1634, even till he died, continued unto me the most grateful person i ever was acquainted with. i became acquainted with him by means of davy ramsey. oh! most noble esquire, let me now beg your pardon, if i digress for some small time, in commemorating his bounty unto me, and my requital of his friendship, by performing many things successfully for his advantage. in 1639 he was made captain, and served his majesty in his then wars against the scots; during which time a farmer's daughter being delivered of a bastard, and hearing, by report, that he was slain, fathered the child upon him. shortly after he returned, most woefully vexed to be thus abused, when absent. the woman was countenanced by some gentlemen of cumberland, in this her villany against him; so that, notwithstanding he had warrants to attach her body, he could never discover her: but yet, hunting her from one place to another, her friends thought it most convenient to send her to london, where she might be in most safety. she came up to the city, and immediately i had notice thereof, and the care of that matter was left unto me. i procured the lord chief justice bramston's warrant, and had it lying dormant by me. she had not been in the city above one fortnight, but that i, going casually to the clerk of the assizes' office for cumberland, saw there an handsome woman; and hearing of her speak the northern tone, i concluded she was the party i did so want. i rounded the clerk in his ear, and told him i would give him five shillings to hold the woman in chat till i came again, for i had a writing concerned her. i hasted for my warrant, and a constable, and returned into the office, seized her person before the clerk of the assizes, who was very angry with me: it was then sessions at old-bayley, and neither judge nor justice to be found. at night we carried her before the recorder, gardner. it being saturday at night, she, having no bail, was sent to bridewell, where she remained till monday. on monday morning, at the old-bayley, she produced bail; but i desiring of the recorder some time to enquire after the bail, whether they were sufficient, returned presently, and told him one of the bail was a prisoner in ludgate, the other a very poor man. at which he was so vexed, that he sent her to newgate, where she lay all that week, until she could please me with good sureties; which then she did, and so was bound over to appear at the next assizes in cumberland; which she did, and was there sentenced to be whipped, and imprisoned one whole year. this action infinitely pleased mr. pennington, who thought i could do wonders; and i was most thankfully requited for it. all the while of this scandalous business, do what he could, he could not discover what persons they were that supported her; but the woman's father coming to town, i became acquainted with him, by the name of mr. sute, merchant; invited him to a dinner; got george farmer with me; when we so plied him with wine, he could neither see or feel. i paid the reckoning, twenty-two shillings. but next morning the poor man had never a writing or letter in his pocket. i sent them down to my friend, who thereby discovered the plots of several gentlemen in the business; after which, mr. sute returned to his old name again. mr. pennington was a true royalist, whom charles the second made one of his commissioners of array for cumberland. having directions from me continually how matters did and would go betwixt the king and parliament, he acted warily, and did but sign one only warrant of that nature, and then gave over. when the times of sequestrations came, one john musgrave, the most bold and impudent fellow, and most active of all the north of england, and most malicious against my friend, had got this warrant under mr. pennington's hand into his custody; which affrighted my friend, and so it might, for it was cause enough of sequestration, and would have done it. musgrave intending himself great matters out of his estate, i was made acquainted herewith. musgrave being in london, by much ado, i got acquainted with him, pretending myself a bitter enemy against pennington, whereat he very heartily rejoiced; and so we appointed one night to meet at the five bells, to compare notes; for i pretended much. we did meet, and he very suddenly produced upon the table all his papers, and withal, the warrant of array unto which my friend had set his hand; which when i saw, 'i marry,' said i, 'this is his hand i will swear; now have at all come, the other cup, this warrant shall pay for all.' i observed where the warrant lay upon the table, and, after some time took occasion ignorantly to let the candle fall out, which whilst he went to light again at the fire, i made sure of the warrant, and put it into my boot; he never missing it of eight or ten days; about which time, i believe, it was above half way towards cumberland, for i instantly sent it by the post, with this friendly caveat, '_sin no more_.' musgrave durst not challenge me in those times, and so the business was ended very satisfactory to his friend, and no less to myself. he was, besides, extremely abused by one isaac antrobus, parson of egremond, a most evil liver, bold, and very rich; at last he procured a minister of that country, in hope of the parsonage, to article against him in london, before the committee of plundered ministers. i was once more invited to solicit against antrobus, which i did upon three or more articles. i. that antrobus baptized a cock, and called him peter. ii. he had knowledge of such a woman and of her daughter, _viz._ of both their bodies, in as large a manner as ever of his own wife. iii. being drunk, a woman took a cord and tied it about his privy members unto a manger in a stable. iv. being a continual drunkard. v. he never preached, &c. * * * * * antrobus was now become a great champion for the parliament; but, at the day of hearing, i had procured abundance of my friends to be there; for the godly, as they termed themselves, sided with him; the present master of the rolls was chairman that day, sir harbottle grimston. who, hearing the foulness of the cause, was very much ashamed thereof. i remember antrobus, being there, pleaded he was in his natural condition when he acted so ungraciously. 'what condition were you in,' said the chairman, 'when you lay with mother and daughter?' 'there is no proof of that,' saith he. 'none but your own confession,' said the chairman, 'nor could any tell so well.' 'i am not given to drunkenness,' quoth he. 'he was so drunk within this fortnight,' quoth i, 'he reeled from one side of the street to the other; here is the witness to prove it:' who, presently, before the committee, being sworn, made it good, and named the place and street where he was drunk. so he was adjudged scandalous, and outed of his benefice, and our minister had the parsonage. you cannot imagine how much the routing of this drunken parson pleased mr. pennington, who paid all charges munificently and thankfully. but now follows the last and greatest kindness i ever did him. notwithstanding the committee for sequestrations in cumberland were his very good friends, yet the sub-sequestrators, of their own heads, and without order, and by strength of arms, secured his irons, his wood, and so much of his personal estate as was valued at seven thousand pounds. now had i complaint upon complaint: would i suffer my old friend to be thus abused? it was in my power to free him from these villains. i hereupon advised what was best to do, and was counselled to get mr. speaker lenthall's letter to the sub-sequestrators, and command them to be obedient to the committee of the county. whereupon, i framed a letter myself, unto the sub-sequestrators directed, and with it, myself and mr. laurence maydwell (whom yourself well knew) went to mr. speaker, unto whom we sufficiently related the stubbornness of the officers of cumberland; their disobedience to the committee; and then shewed him the letter, which when he had read over, he most courteously signed, adding withal, that if they proceeded further in sequestring mr. pennington, he would command a serjeant at arms to bring them up to answer their contempts: i immediately posted that letter to my friend, which when the absurd fellows received, they delivered him possession of his goods again; and, for my pains, when he came to london, gave me one hundred pounds; he died in 1652, of a violent fever. i did carefully, in 1642 and 1643, take notice of every grand action which happened betwixt king and parliament, and did first then incline to believe, that as all sublunary affairs did depend upon superior causes, so there was a possibility of discovering them by the configurations of the superior bodies; in which way making some essays in those two years, i found encouragement to proceed further, which i did; i perused the writings of the ancients, but therein they were silent, or gave no satisfaction; at last, i framed unto myself that method, which then and since i follow, which, i hope, in time may be more perfected by a more penetrating person than myself. in 1643, i became familiarly known to sir bulstrode whitlocke, a member of the house of commons; he being sick, his urine was brought unto me by mrs. lisle,[11] wife to john lisle, afterwards one of the keepers of the great seal; having set my figure, i returned answer, the sick for that time would recover, but by means of a surfeit would dangerously relapse within one month; which he did, by eating of trouts at mr. sand's house, near leatherhead in surrey. then i went daily to visit him, dr. prideau despairing of his life; but i said there was no danger thereof, and that he would be sufficiently well in five or six weeks; and so he was. [footnote 11: she was afterwards beheaded at winchester, for harbouring one nelthrop, a rebel in the duke of monmouth's army 1685. she had made herself remarkable, by saying at the martyrdom of king charles i, 1648, 'that her blood leaped within her to see the tyrant fall;' for this, when she fell into the state trap, she neither did nor could expect favour from any of that martyr's family.] in 1644, i published _merlinus anglicus junior_ about april. i had given one day the copy thereof unto the then mr. whitlocke, who by accident was reading thereof in the house of commons: ere the speaker took the chair, one looked upon it, and so did many, and got copies thereof; which when i heard, i applied myself to john booker to license it, for then he was licenser of all mathematical books; i had, to my knowledge, never seen him before; he wondered at the book, made many impertinent obliterations, framed many objections, swore it was not possible to distinguish betwixt king and parliament; at last licensed it according to his own fancy; i delivered it unto the printer, who being an arch presbyterian, had five of the ministry to inspect it, who could make nothing of it, but said it might be printed, for in that i meddled not with their dagon. the first impression was sold in less than one week; when i presented some to the members of parliament, i complained of john booker the licenser, who had defaced my book; they gave me order forthwith to reprint it as i would, and let them know if any durst resist me in the reprinting, or adding what i thought fit; so the second time it came forth as i would have it. i must confess, i now found my scholar humphreys's words to be true concerning john booker, whom at that time i found but moderately versed in astrology; nor could he take the circles of position of the planets, until in that year i instructed him. after my _introduction_ in 1647 became publick, he amended beyond measure, by study partly, and partly upon emulation to keep up his fame and reputation; so that since 1647, i have seen some nativities by him very judiciously performed. when the printer presented him with an _introduction_ of mine, as soon as they were forth of the press; 'i wish,' saith he, 'there was never another but this in england, conditionally i gave one hundred pounds for this.' after that time we were very great friends to his dying day. in june, 1644, i published _supernatural sight_; and, indeed, if i could have procured the dull stationer to have been at charges to have cut the _icon_ or form of that prodigious apparition, as i had drawn it forth, it would have given great satisfaction; however, the astrological judgment thereupon had its full event in every particular. that year also i published the _white king's prophecy_, of which there were sold in three days eighteen hundred, so that it was oft reprinted: i then made no commentary upon it. in that year i printed the _prophetical merlin_, and had eight pounds for the copy. i had then no farther intention to trouble the press any more, but sir richard napper having received one of captain wharton's _almanacks_ for 1645, under the name naworth, he came unto me: 'now, lilly, you are met withal, see here what naworth writes.' the words were, he called me 'an impudent senseless fellow, and by name william lilly.' before that time, i was more cavalier than roundhead, and so taken notice of; but after that i engaged body and soul in the cause of parliament, but still with much affection to his majesty's person and unto monarchy, which i ever loved and approved beyond any government whatsoever; and you will find in this story many passages of civility which i did, and endeavoured to do, with the hazard of my life, for his majesty: but god had ordered all his affairs and counsels to have no successes; as in the sequel will appear. to vindicate my reputation, and to cry quittance with naworth, against whom i was highly incensed, to work i went again for _anglicus_, 1645; which as soon as finished i got to the press, thinking every day one month till it was publick: i therein made use of the king's nativity, and finding that his ascendant was approaching to the quadrature of mars, about june, 1645, i gave this unlucky judgment; 'if now we fight, a victory stealeth upon us;' and so it did in june, 1645, at naseby, the most fatal overthrow he ever had. in this year, 1645, i published a treatise called the _starry messenger_, with an interpretation of three suns seen in london, 29th may, 1644, being charles the second's birthday: in that book i also put forth an astrological judgment concerning the effects of a solar eclipse, visible the 11th of august, 1645. two days before its publishing, my antagonist, captain wharton, having given his astronomical judgment upon his majesty's present march from oxford; therein again fell foul against me and john booker: sir samuel luke, governor of newportpagnel, had the thing came to his garrison from oxford, which presently was presented unto my view. i had but twelve hours, or thereabout, to answer it, which i did with such success as is incredible; and the printer printed both the _march_ and my answer unto it, and produced it to sight, with my _starry messenger_, which came forth and was made publick the very day of the parliament's great victory obtained against his majesty in person at naseby, under the conduct of the lord thomas fairfax. that book no sooner appeared, but within fourteen days complaint was made to the committee of examinations, miles corbet then being chairman, my mortal enemy, he who after was hanged, drawn, and quartered, for being one of the king's judges; he grants his warrant, and a messenger to the serjeant at arms seizeth my person. as i was going to westminster with the messenger, i met sir philip stapleton, sir christopher wray, mr. denzil hollis, mr. robert reynolds, who, by great fortune, had the _starry messenger_ sheet by sheet from me as it came from the press. they presently fell a smiling at me; 'miles corbet, lilly, will punish thee soundly; but fear nothing, we will dine, and make haste to be at the committee time enough to do the business;' and so they most honourably performed; for they, as soon as they came, sat down, and put mr. reynolds purposely into the chair, and i was called in; but corbet being not there, they bid me withdraw until he came; which when he did, i was commanded to appear, and corbet desired to give the cause of my being in restraint, and of the committee's order. mr. reynolds was purposely put into the chair, and continued till my business was over. corbet produced my _anglicus_ of 1645, and said there were many scandalous passages therein against the commissioners of excise in london. he produced one passage, which being openly read by himself, the whole committee adjudged it to signify the errors of sub-officers, but had no relation to the commissioners themselves, which i affirmatively maintained to be the true meaning as the committee declared. then corbet found out another dangerous place, as he thought, and the words were thus in the printed book--'in the name of the father, son, and holy ghost, will not the excise pay the soldiers?' corbet very ignorantly read, 'will not the eclipse pay soldiers?' at which the committee fell heartily to laugh at him, and so he became silent. there was a great many parliament men there; the chamber was full. 'have you any more against mr. lilly?' cried the chairman. 'yes,' saith the sollicitor for the excise, 'since his _starry messenger_ came forth we had our house burnt, and the commissioners pulled by their cloaks in the exchange.' 'pray, sir, when was this,' asked old sir robert pye, 'that the house was burnt, and the aldermen abused?' 'it was in such a week,' saith he. 'mr. lilly, when came the book forth?' 'the very day of naseby fight,' answered mr. reynolds, 'nor needs he be ashamed of writing it: i had it daily as it came forth of the press: it was then found the house to be burnt, and the aldermen abused, twelve days before the _starry messenger_ came forth.' 'what a lying fellow art thou,' saith sir robert pye, 'to abuse us so!' this he spoke to the sollicitor. then stood up one bassell, a merchant: he inveighed bitterly against me, being a presbyterian, and would have had my books burnt. 'you smell more of a citizen than a scholar,' replied mr. francis drake. i was ordered to withdraw, and by and by was called in, and acquainted the committee did discharge me. but i cried with a loud voice, 'i was under a messenger;' whereupon the committee ordered him or the serjeant at arms not to take any fees; mr. reynolds saying, 'literate men never pay any fees.' but within one week after, i was likely to have had worse success, but that the before-named gentlemen stoutly befriended me. in my epistle of the _starry messenger_, i had been a little too plain with the committee of leicestershire; who thereof made complaint unto sir arthur hazelrigg, knight for that county; he was a furious person, and made a motion in the house of commons against me, and the business was committed to that committee, whereof baron rigby was chairman. a day was assigned to hear the matter; in the morning whereof, as i passed by mr. pullen's shop in st. paul's church-yard, pullen bad 'god be with you,' and named me by name. mr. selden being there, and hearing my name, gave direction to call me unto him, where he acquaints me with hazelrigg's humour and malice towards me, called for the _starry messenger_, and having read over the words mentioning that committee, he asked me how i would answer them? i related what i would have said, but he contradicted me, and acquainted me what to say, and how to answer. in the afternoon i went to appear, but there was no committee set, or would sit; for both mr. reynolds and sir philip stapleton, and my other friends, had fully acquainted baron rigby with the business, and desired him not to call upon me until they appeared; for the matter and charge intended against me was very frivolous, and only presented by a cholerick person to please a company of clowns, meaning the committee of leicester. baron rigby said, if it were so he would not meddle with the matter, but exceedingly desired to see me. not long after he met sir arthur, and acquainting him what friends appeared for me, said, 'i will then prosecute him no further.' all the ancient astrologers of england were much startled and confounded at my manner of writing, especially old mr. william hodges, who lived near wolverhampton in staffordshire, and many others who understood astrology competently well, as they thought. hodges swore i did more by astrology than he could by the crystal, and use thereof, which indeed he understood as perfectly as any one in england. he was a great royalist, but could never hit any thing right for that party, though he much desired it: he resolved questions astrologically; nativities he meddled not with; in things of other nature, which required more curiosity, he repaired to the crystal: his angels were raphael, gabriel, and uriel: his life answered not in holiness and sanctity to what it should, having to deal with those holy angels. being contemporary with me, i shall relate what my partner john scott, the same scott as is before-mentioned, affirmed of him. john scott was a little skilful in surgery and physick, so was will hodges, and had formerly been a school-master. scott having some occasions into staffordshire, addressed himself for a month or six weeks to hodges, assisted him to dress his patients, let blood, &c. being to return to london, he desired hodges to shew him the person and feature of the woman he should marry. hodges carries him into a field not far from his house, pulls out his crystal, bids scott set his foot to his, and, after a while, wishes him to inspect the crystal, and observe what he saw there. 'i see,' saith scott, 'a ruddy complexioned wench in a red waistcoat, drawing a can of beer.' 'she must be your wife,' said hodges. 'you are mistaken, sir,' said scott. 'i am, so soon as i come to london, to marry a tall gentlewoman in the old bailey.' 'you must marry the red waistcoat,' said hodges. scott leaves the country, comes up to london, finds his gentlewoman married: two years after going into dover, in his return, he refreshed himself at an inn in canterbury, and as he came into the hall, or first room thereof, he mistook the room, and went into the buttery, where he espied a maid, described by hodges, as before said, drawing a can of beer, &c. he then more narrowly viewing her person and habit, found her, in all parts, to be the same hodges had described; after which he became a suitor unto her, and was married unto her; which woman i have often seen. this scott related unto me several times, being a very honest person, and made great conscience of what he spoke. another story of him is as followeth, which i had related from a person which well knew the truth of it. a neighbour gentleman of hodges lost his horse; who having hodges's advice for recovery of him, did again obtain him. some years after, in a frolick, he thought to abuse him, acquainting a neighbour therewith, viz., that he had formerly lost a horse, went to hodges, recovered him again, but saith it was by chance; i might have had him without going unto him: 'come, let's go, i will now put a trick upon him; i will leave some boy or other at the town's-end with my horse, and then go to hodges and enquire for him.' he did so, gave his horse to a youth, with orders to walk him till he returned. away he goes with his friend, salutes mr. hodges, thanks him for his former courtesy, and now desires the like, having lost a horse very lately. hodges, after some time of pausing, said; 'sir, your horse is lost, and never to be recovered.' 'i thought what skill you had,' replies the gallant, 'my horse is walking in a lane at the town's-end.' with that hodges swore (as he was too much given unto that vice) 'your horse is gone, and you will never have him again.' the gentleman departed in great derision of hodges, and went where he left his horse: when he came there, he found the boy fast asleep upon the ground, the horse gone, the boy's arm in the bridle. he returns again to hodges, desiring his aid, being sorry for his former abuse. old will swore like a devil, 'be gone, be gone; go look for your horse.' this business ended not so; for the malicious man brought hodges into the star-chamber, bound him over to the assizes, put hodges to great expences: but, by means of the lord dudley, if i remember aright, or some other person thereabouts, he overcame the gentleman, and was acquitted. besides this, a gentlewoman of my acquaintance, and of credit, in leicestershire, having lost a pillion-cloth, a very new one, went to desire his judgment. he ordered her such a day to attend at mountsorrel in leicestershire, and about twelve o'clock she should see her pillion-cloth upon a horse, and a woman upon it. my friend attended the hour and place; it being told, she must needs warm herself well, and then enquired if any passengers had lately gone by the inn? unto whom answer was made, there passed by whilst she was at the fire, about half an hour before, a man, and a woman behind him, on horse-back. inquiring of what colour the pillion-cloth was of; it was answered, directly of the colour my friend's was: they pursued, but too late. in those times, there lived one william marsh in dunstable, a man of godly life and upright conversation, a recusant. by astrology he resolved thievish questions with great success; that was his utmost sole practice. he was many times in trouble; but by dr. napper's interest with the earl of bolingbroke, lord wentworth, after earl of cleveland, he still continued his practice, the said earl not permitting any justice of peace to vex him. this man had only two books, _guido_ and _haly_ bound together; he had so mumbled and tumbled the leaves of both, that half one side of every leaf was torn even to the middle. i was familiar with him for many years: he died about 1647. a word or two of dr. napper, who lived at great lindford in buckinghamshire, was parson, and had the advowson thereof. he descended of worshipful parents, and this you must believe; for when dr. napper's brother, sir robert napper, a turkey merchant, was to be made a baronet in king james's reign, there was some dispute whether he could prove himself a gentleman for three or more descents. 'by my saul,' saith king james, 'i will certify for napper, that he is of above three hundred years standing in his family, all of them, by my saul, gentlemen,' &c. however, their family came into england in king henry the eighth's time. the parson was master of arts; but whether doctorated by degree or courtesy, because of his profession, i know not. miscarrying one day in the pulpit, he never after used it, but all his life-time kept in his house some excellent scholar or other to officiate for him, with allowance of a good salary: he out-went forman in physick and holiness of life; cured the falling-sickness perfectly by constellated rings, some diseases by amulets, &c. a maid was much afflicted with the falling sickness, whose parents applied themselves unto him for cure: he framed her a constellated ring, upon wearing whereof, she recovered perfectly. her parents acquainted some scrupulous divines with the cure of their daughter: 'the cure is done by inchantment,' say they. 'cast away the ring, it's diabolical; god cannot bless you, if you do not cast the ring away.' the ring was cast into the well, whereupon the maid became epileptical as formerly, and endured much misery for a long time. at last her parents cleansed the well, and recovered the ring again; the maid wore it, and her fits took her no more. in this condition she was one year or two; which the puritan ministers there adjoining hearing, never left off, till they procured her parents to cast the ring quite away; which done, the fits returned in such violence, that they were enforced to apply to the doctor again, relating at large the whole story, humbly imploring his once more assistance; but he could not be procured to do any thing, only said, those who despised god's mercies, were not capable or worthy of enjoying them. i was with him in 1632, or 1633, upon occasion. he had me up into his library, being excellently furnished with very choice books: there he prayed almost one hour; he invocated several angels in his prayer, viz.[12] michael, gabriel, raphael, uriel, &c. we parted. [footnote 12: the collect read on michaelmas-day, seems to allow of praying to angels. at some times, upon great occasions, he had conference with michael, but very rarely.] he instructed many ministers in astrology, would lend them whole cloak-bags of books; protected them from harm and violence, by means of his power with the earl of bolingbroke.[13] he would confess my master evans knew more than himself in some things: and some time before he died, he got his cousin sir richard to set a figure to see when he should die. being brought him; 'well,' he said, 'the old man will live this winter, but in the spring he will die; welcome lord jesus, thy will be done.' he had many enemies: cotta, doctor of physick in northampton, wrote a sharp book of witchcraft, wherein, obliquely, he bitterly inveighed against the doctor. [footnote 13: lord wentworth, after earl of cleveland.] in 1646, i printed a collection of prophecies, with the explanation and verification of aquila, or the _white king's prophecy_; as also the nativities of bishop laud and thomas earl of strafford, and a most learned speech by him intended to have been spoke upon the scaffold. in this year 1646, after a great consideration, and many importunities, i began to fix upon thoughts of an _introduction unto astrology_, which was very much wanting, and as earnestly longed for by many persons of quality. something also much occasioned and hastened the impression, viz. the malevolent barking of presbyterian ministers in their weekly sermons, reviling the professors thereof, and myself particularly by name. secondly, i thought it a duty incumbent upon me, to satisfy the whole kingdom of the lawfulness thereof, by framing a plain and easy method for any person but of indifferent capacity to learn the art, and instruct himself therein, without any other master than my _introduction_; by which means, when many understood it, i should have more partners and assistants to contradict all and every antagonist. thirdly, i found it best as unto point of time, because many of the soldiers were wholly for it, and many of the independant party; and i had abundance of worthy men in the house of commons, my assured friends, no lovers of presbytery, which then were in great esteem, and able to protect the art; for should the presbyterian party have prevailed, as they thought of nothing less than to be lords of all, i knew well they would have silenced my pen annually, and committed the _introduction_ unto everlasting silence. fourthly, i had something of conscience touched my spirit, and much elevated my conceptions, believing god had not bestowed those abilities upon me, to bury them under a bushel; for though my education was very mean, yet, by my continual industry, and god's great mercy, i found myself capable to go forward with the work, and to commit the issue thereof unto divine providence. i had a hard task in hand to begin the first part hereof, and much labour i underwent to methodize it as it is. i ingenuously confess unto you (arts' great mecã¦nas, noble esquire ashmole,) no mortal man had any share in the composition or ordering of the first part thereof, but my only self. you are a person of great reading, yet i well know you never found the least trace thereof in any author yet extant. in composing, contriving, ordering, and framing thereof (viz. the first part) a great part of that year was spent. i again perused all, or most, authors i had, sometimes adding, at other times diminishing, until at last i thought it worthy of the press. when i came to frame the second part thereof, having formerly collected out of many manuscripts, and exchanged rules with the most able professors i had acquaintance with, in transcribing those papers for impression, i found, upon a strict inquisition, those rules were, for the most part, defective; so that once more i had now a difficult labour to correct their deficiency, to new rectify them according to art; and lastly, considering the multiplicity of daily questions propounded unto me, it was as hard a labour as might be to transcribe the papers themselves with my own hand. the desire i had to benefit posterity and my country, at last overcame all difficulties; so that what i could not do in one year, i perfected early the next year, 1647; and then in that year, viz. 1647, i finished the third book of[14] nativities,[15] during the composing whereof, for seven whole weeks, i was shut up of the plague, burying in that time two maid-servants thereof; yet towards november that year, the introduction, called by the name of _christian astrology_, was made publick. there being, in those times, some smart difference between the army and the parliament, the head-quarters of the army were at windsor, whither i was carried with a coach and four horses, and john booker with me. we were welcome thither, and feasted in a garden where general fairfax lodged. we were brought to the general, who bid us kindly welcome to windsor; and, in effect, said thus much: [footnote 14: the name of the person whose nativity is directed and judged, is mr. thompson, whose father had been some time an inn-keeper at the white-hart in newark.] [footnote 15: i devised the forms and fashions of the several schemes. e.a.] 'that god had blessed the army with many signal victories, and yet their work was not finished. he hoped god would go along with them until his work was done. they sought not themselves, but the welfare and tranquillity of the good people, and whole nation; and, for that end, were resolved to sacrifice both their lives and their own fortunes. as for the art we studied, he hoped it was lawful and agreeable to god's word: he understood it not; but doubted not but we both feared god; and therefore had a good opinion of us both.' unto his speech i presently made this reply: 'my lord, i am glad to see you here at this time. 'certainly, both the people of god, and all others of this nation, are very sensible of god's mercy, love, and favour unto them, in directing the parliament to nominate and elect you general of their armies, a person so religious, so valiant. 'the several unexpected victories obtained under your excellency's conduct, will eternize the same unto all posterity. 'we are confident of god's going along with you and your army, until the great work for which he ordained you both, is fully perfected; which we hope will be the conquering and subversion of your's and the parliament's enemies, and then a quiet settlement and firm peace over all the nation, unto god's glory, and full satisfaction of tender consciences. 'sir, as for ourselves, we trust in god; and, as christians, believe in him. we do not study any art but what is lawful, and consonant to the scriptures, fathers, and antiquity; which we humbly desire you to believe,' &c. this ended, we departed, and went to visit mr. peters the minister, who lodged in the castle, whom we found reading an idle pamphlet come from london that morning. 'lilly, thou art herein,' says he. 'are not you there also?' i replied. 'yes, that i am,' quoth he.--the words concerning me were these: from th' oracles of the sibyls so silly, the curst predictions of william lilly, and dr. sybbald's shoe-lane philly, good lord, deliver me. after much conference with hugh peters, and some private discourse betwixt us two, not to be divulged, we parted, and so came back to london. king charles the first, in the year 1646, april 27, went unto the scots, then in this nation. many desired my judgment, in time of his absence, to discover the way he might be taken: which i would never be drawn unto, or give any direction concerning his person. there were many lewd mercuries printed both in london and oxford, wherein i was sufficiently abused, in this year, 1646. i had then my ascendant _ad_ [symbol: gemini] [symbol: aspect "conjunction"], and [symbol: moon] _ad propriun_. the presbyterians were, in their pulpits, as merciless as the cavaliers in their pamphlets. about this time, the most famous mathematician of all europe,[16] mr. william oughtred, parson of aldbury in surry, was in danger of sequestration by the committee of or for plundered ministers; (_ambo-dexters_ they were;) several inconsiderable articles were deposed and sworn against him, material enough to have sequestered him, but that, upon his day of hearing, i applied myself to sir bolstrode whitlock, and all my own old friends, who in such numbers appeared in his behalf, that though the chairman and many other presbyterian members were stiff against him, yet he was cleared by the major number. the truth is, he had a considerable parsonage, and that only was enough to sequester any moderate judgment: he was also well known to affect his majesty. in these times many worthy ministers lost their livings or benefices, for not complying with the _three-penny directory_. had you seen (o noble esquire) what pitiful ideots were prefered into sequestrated church-benefices, you would have been grieved in your soul; but when they came before the classis of divines, could those simpletons but only say, they were converted by hearing such a sermon, such a lecture, of that godly man hugh peters, stephen marshall, or any of that gang, he was presently admitted. [footnote 16: this gentleman i was very well acquainted with, having lived at the house over-against his, at aldbury in surrey, three or four years. e.a.] in 1647, i published the _world's catastrophe_, the _prophecies of ambrose merlin_, with the _key_ wherewith to unlock those obstruse prophecies; also _trithemius of the government of the world by the presiding angels_; these came forth all in one book. the two first were exquisitely translated by yourself, (most learned sir) as i do ingenuously acknowledge in my _epistle unto the reader_, with a true character of the worth and admirable parts, unto which i refer any that do desire to read you perfectly delineated. i was once resolved to have continued _trithemius_ for some succeeding years, but multiplicity of employment impeded me. the study required, in that kind of learning, must be sedentary, of great reading, sound judgment, which no man can accomplish except he wholly retire, use prayer, and accompany himself with angelical consorts. his majesty charles the first, having entrusted the scots with his person, was, for money, delivered into the hands of the english parliament, and, by several removals, was had to hampton-court, about july or august 1647; for he was there, and at that time when my house was visited with the plague. he was desirous to escape from the soldiery, and to obscure himself for some time near london, the citizens whereof began now to be unruly, and alienated in affection from the parliament, inclining wholly to his majesty, and very averse to the army. his majesty was well informed of all this, and thought to make good use hereof; besides, the army and parliament were at some odds, who should be masters. upon the king's intention to escape, and with his consent, madam whorewood (whom you knew very well, worthy esquire) came to receive my judgment, viz. in what quarter of this nation he might be most safe, and not to be discovered until himself pleased. when she came to my door, i told her i would not let her come into my house for i buried a maid-servant of the plague very lately. 'i fear not the plague, but the pox,' quoth she; so up we went. after erection of my figure, i told her about twenty miles (or thereabouts) from london, and in essex, i was certain he might continue undiscovered. she liked my judgment very well; and, being herself of a sharp judgment, remembered a place in essex about that distance, where was an excellent house, and all conveniences for his reception. away she went, early next morning, unto hampton-court, to acquaint his majesty; but see the misfortune: he, either guided by his own approaching hard fate, or misguided by ashburnham,[17] went away in the night-time westward, and surrendered himself to hammond, in the isle of wight. [footnote 17: this ashburnham was turned out of the house of commons the 3d of november, 1667, for taking a bribe of five hundred pounds of the merchants. i was informed hereof 26th november, 1667.] whilst his majesty was at hampton-court alderman adams sent his majesty one thousand pounds in gold, five hundred whereof he gave madam whorewood. i believe i had twenty pieces of that very gold for my share. i have something more to write of charles the first's misfortunes, wherein i was concerned; the matter happened in 1648, but i thought good to insert it here, having after this no more occasion to mention him. his majesty being in carisbrook-castle in the isle of wight, the kentish men, in great numbers, rose in arms, and joined with the lord goring; a considerable number of the best ships revolted from the parliament; the citizens of london were forward to rise against the parliament; his majesty laid his design to escape out of prison, by sawing the iron bars of his chamber window; a small ship was provided, and anchored not far from the castle to bring him into sussex; horses were provided ready to carry him through sussex into kent, so that he might be at the head of the army in kent, and from thence to march immediately to london, where thousands then would have armed for him. the lady whorewood came to me, acquaints me herewith. i got g. farmer (who was a most ingenious lock-smith, and dwelt in bowlane) to make a saw to cut the iron bars in sunder, i mean to saw them, and aqua fortis besides. his majesty in a small time did his work; the bars gave liberty for him to go out; he was out with his body till he came to his breast; but then his heart failing, he proceeded no farther: when this was discovered, as soon after it was, he was narrowly looked after, and no opportunity after that could be devised to enlarge him. about september the parliament sent their commissioners with propositions unto him into the isle of wight, the lord william sea being one; the lady whorewood comes again unto me from him or by his consent, to be directed: after perusal of my figure, i told her the commissioners would be there such a day; i elected a day and hour when to receive the commissioners and propositions; and as soon as the propositions were read, to sign them, and make haste with all speed to come up with the commissioners to london. the army being then far distant from london, and the city enraged stoutly against them, he promised he would do so. that night the commissioners came, and old sea and his majesty had private conference till one in the morning: the king acquaints sea with his intention, who clearly dissuaded him from signing the propositions, telling him they were not fit for him to sign; that he had many friends in the house of lords, and some in the house of commons; that he would procure more, and then they would frame more easy propositions. this flattery of this unfortunate lord occasioned his majesty to wave the advice i and some others that wished his prosperity had given, in expectation of that which afterwards could never be gained. the army having some notice hereof from one of the commissioners, who had an eye upon old sea, hasted unto london, and made the citizens very quiet; and besides, the parliament and army kept a better correspondency afterwards with each other. whilst the king was at windsor-castle, once walking upon the leads there, he looked upon captain wharton's _almanack_: 'my book,' saith he, 'speaks well as to the weather:' one william allen standing by; 'what,' saith he, 'saith his antagonist, mr. lilly?' 'i do not care for lilly,' said his majesty, 'he hath been always against me,' and became a little bitter in his expressions. 'sir,' saith allen, 'the man is an honest man, and writes but what his art informs him.' 'i believe it,' said his majesty, 'and that lilly understands astrology as well as any man in europe.' _exit rex carolus._ in 1648 i published a _treatise of the three suns_, seen the winter preceding; as also an astrological judgment upon a conjunction of saturn and mars 28 june, in 11 degrees 8 minutes of gemini. i commend unto your perusal that book and the _prophetical merlin_, which, seriously considered, (oh worthy esquire) will more instruct your judgement (_de generalibus contingentibus mundi_) than all the authors you yet ever met with. in this year, for very great considerations, the council of state gave me in money fifty pounds, and a pension of one hundred pounds _per annum_, which for two years i received, but no more: upon some discontents i after would not or did require it. the cause moving them was this; they could get no intelligence out of france, although they had several agents there for that purpose. i had formerly acquaintance with a secular priest, at this time confessor to one of the secretaries; unto him i wrote, and by that means had perfect knowledge of the chiefest concernments of france, at which they admired; but i never yet, until this day, revealed the name of the person. one occasion why i deserted that employment was, because scott, who had eight hundred pounds _per annum_ for intelligence, would not contribute any occasion to gratify my friend: and another thing was, i received some affront from gualter frost their secretary, one that was a principal minister belonging to the council of state. scott was ever my enemy, the other knave died of a gangrene in his arm suddenly after. in 1648 and 1649, that i might encourage young students in astrology, i publickly read over the first part of my _introduction_, wherein there are many things contained, not easily to be understood. and now we are entered into the year 1649: his majesty being at st. james's house, in january of that year, i begun its observations thus: 'i am serious, i beg and expect justice; either fear or shame begins to question offenders. 'the lofty cedars begin to divine a thundering hurricane is at hand; god elevates men contemptible. 'our demigods are sensible we begin to dislike their actions very much in london, more in the country. 'blessed be god, who encourages his servants, makes them valiant, and of undaunted spirits, to go on with his decrees: upon a sudden, great expectations arise, and men generally believe a quiet and calm time draws nigh.' in christmas holidays, the lord gray of grooby and hugh peters sent for me to somerset-house, with directions to bring them two of my almanacks.--i did so; peters and he read january's observations. 'if we are not fools and knaves,' saith he, 'we shall do justice:' then they whispered. i understood not their meaning till his majesty was beheaded. they applied what i wrote of justice, to be understood of his majesty, which was contrary to my intention; for jupiter, the first day of january, became direct; and libra is a sign signifying justice; i implored for justice generally upon such as had cheated in their places, being treasurers, and such like officers. i had not then heard the least intimation of bringing the king unto trial, and yet the first day thereof i was casually there, it being upon a saturday; for going to westminster every saturday in the afternoon, in these times, at white-hall i casually met peters; 'come, lilly, wilt thou go hear the king tried?' 'when?' said i. 'now, just now; go with me.' i did so, and was permitted by the guard of soldiers to pass up to the king's-bench. within one quarter of an hour came the judges, presently his majesty, who spoke excellently well, and majestically, without impediment in the least when he spoke. i saw the silver top of his staff unexpectedly fall to the ground, which was took up by mr. rushworth: and then i heard bradshaw the judge say to his majesty, 'sir, instead of answering the court, you interrogate their power, which becomes not one in your condition'-these words pierced my heart and soul, to hear a subject thus audaciously to reprehend his sovereign, who ever and anon replied with great magnanimity and prudence. after that his majesty was beheaded, the parliament for some years effected nothing either for the publick peace or tranquillity of the nation, or settling religion as they had formerly promised. the interval of time betwixt his majesty's death and oliver cromwel's displacing them, was wholly consumed in voting for themselves, and bringing their own relations to be members of parliament, thinking to make a trade thereof. the week, or three or four days before his majesty's beheading, one major sydenham, who had commands in scotland, came to take his leave of me, and told me the king was to be put to death, which i was not willing to believe, and said, 'i could not be persuaded the parliament could find any englishman so barbarous, that would do that foul action.' 'rather,' saith he, 'than they should want such a man, these arms of mine should do it.' he went presently after into scotland, and upon the first engagement against them, was slain, and his body miserably cut and mangled. in 1651 i published _monarchy or no monarchy_, and in the latter end thereof some hieroglyphics of my own, composed, at spare time, by the occult learning, many of those types having representations of what should from thence succeed in england, and have since had verification. i had not that learning from books, or any manuscript i ever yet met withal, it is reduced from a cabal lodging in astrology, but so mysterious and difficult to be attained, that i have not yet been acquainted with any who had that knowledge. i will say no more thereof, but that the asterisms and signs and constellations give greatest light thereunto. during bradshaw's being president of the council of state, it was my happiness to procure captain wharton his liberty, which when bradshaw understood, said, 'i will be an enemy to lilly, if ever he come before me.' sir bolstrode whitlock broke the ice first of all on behalf of captain wharton: after him the committee, unto whom his offence had been committed, spoke for him, and said he might well be bailed or enlarged: i had spoken to the committee the morning of his delivery, who thereupon were so civil unto him, especially sir william ermin of lincolnshire, who at first wondered i appeared not against him; but upon my humble request, my long continued antagonist was enlarged and had his liberty. in 1651 i purchased one hundred and ten pounds _per annum_ in fee-farm rents for one thousand and thirty pounds. i paid all in ready money; but when his majesty king charles the second, 1660, was restored, i lost it all again, and it returned to the right owner; the loss thereof never afflicted me, for i have ever reduced my mind according to my fortune. i was drawn in by several persons to make that simple purchase. the year i bought it, i had my ascendant directed into a trine of jupiter first, and in the same year into the _cauda draconis_--my fortune into a quadrant of mercury. when colchester was besieged, john booker and myself were sent for, where we encouraged the soldiers, assuring them the town would very shortly be surrendered, as indeed it was: i would willingly have obtained leave to enter the town, to have informed sir charles lucas, whom i well knew, with the condition of affairs as they then stood, he being deluded by false intelligence: at that time my scholar humphreys was therein, who many times deluded the governor with expectation of relief; but failing very many times with his lies, at last he had the bastinado, was put in prison, and inforced to become a soldier; and well it was he escaped so.--during my being there, the steeple of st. mary's church was much battered by two cannons purposely placed: i was there one day about three of the clock in the afternoon, talking with the cannoneer, when presently he desired us to look to ourselves, for he perceived by his perspective glass there was a piece charged in the castle against his work, and ready to be discharged. i ran for haste under an old ash-tree, and immediately the cannon-bullet came hissing quite over us. 'no danger now,' saith the gunner, 'but begone, for there are five more charging,' which was true; for two hours after those cannons were discharged, and unluckily killed our cannoneer and matross. i came the next morning and saw the blood of the two poor men lie upon the planks: we were well entertained at the head-quarters, and after two whole days abiding there, came for london. but we prosecute our story again, and say that in the year 1652 i purchased my house and some lands in hersham, in the parish of walton upon thames, in the county of surrey, where i now live; intending by the blessing of god, when i found it convenient, to retire into the country, there to end my days in peace and tranquillity; for in london my practice was such, i had none or very little time afforded me to serve god, who had been so gracious unto me. the purchase of the house and lands, and buildings, stood me in nine hundred and fifty pounds sterling, which i have very much augmented. the parliament now grows odious unto all good men, the members whereof became insufferable in their pride, covetousness, self-ends, laziness, minding nothing but how to enrich themselves. much heart-burning now arose betwixt the presbyterian and independant, the latter siding with the army, betwixt whose two judgments there was no medium. now came up, or first appeared, that monstrous people called ranters: and many other novel opinions, in themselves heretical and scandalous, were countenanced by members of parliament, many whereof were of the same judgment. justice was neglected, vice countenanced, and all care of the common good laid aside. every judgment almost groaned under the heavy burthen they then suffered; the army neglected; the city of london scorned; the ministry, especially those who were orthodox and serious, honest or virtuous, had no countenance; my soul began to loath the very name of a parliament, or parliament-men. there yet remained in the house very able, judicious, and worthy patriots; but they, by their silence, only served themselves: all was carried on by a rabble of dunces, who being the greater number, voted what seemed best to their non-intelligent fancies. in this year i published _annas tenebrosus_, which book i did not so entitle, because of the great obscurity of the solar eclipse, by so many prattled of to no purpose, but because of those underhand and clandestine counsels held in england by the soldiery, of which i would never, but in generals, give any knowledge unto any parliament man. i had wrote publickly in 1650, that the parliament should not continue, but a new government should arise, &c. in my next year's _anglicus_, upon rational grounds in astrology, i was so bold as to aver therein, that the parliament stood upon a tottering foundation, and that the commonalty and soldiery would join together against them. my _anglicus_ was for a whole week every day in the parliament house, peeped into by the presbyterians, one disliking this sentence, another finds another fault, others misliked the whole; so in the end a motion was made, that _anglicus_ should be inspected by the committee for plundered ministers; which being done, they were to return them to the house, viz. report its errors. a messenger attached me by a warrant from that committee; i had private notice ere the messenger came, and hasted unto mr. speaker lenthall, ever my friend. he was exceeding glad to see me, told me what was done; called for _anglicus_, marked the passages which tormented the presbyterians so highly. i presently sent for mr. warren the printer, an assured cavalier, obliterated what was most offensive, put in other more significant words, and desired only to have six amended against next morning, which very honestly he brought me. i told him my design was to deny the book found fault with, to own only the six books. i told him, i doubted he would be examined. 'hang them,' said he, 'they are all rogues. i'll swear myself to the devil ere they shall have an advantage against you by my oath.' the day after, i appeared before the committee, being thirty-six in number that day; whereas it was observed, at other times, it was very difficult to get five of them together. at first they shewed me the true _anglicus_, and asked if i wrote and printed it. i took the book and inspected it very heedfully; and when i had done so, said thus: 'this is none of my book, some malicious presbyterian hath wrote it, who are my mortal enemies; i disown it.' the committee looked upon one another like distracted men, not imagining what i presently did; for i presently pulled out of my pocket six books, and said, 'these i own, the others are counterfeits, published purposely to ruin me.' the committee were now more vexed than before: not one word was spoke a good while; at last, many of them, or the greatest number of them, were of opinion to imprison me. some were for newgate, others for the gate-house; but then one brown of sussex, called the presbyterian beadle, whom the company of stationers had bribed to be my friend, by giving him a new _book of martyrs_; he, i say, preached unto the committee this doctrine, that neither newgate or the gate-house were prisons unto which at any time the parliament sent their prisoners: it was most convenient for the serjeant at arms to take me in custody. mr. strickland, who had for many years been the parliament's ambassador or agent in holland, when he saw how they inclined, spoke thus: 'i came purposely into the committee this day to see the man who is so famous in those parts where i have so long continued: i assure you his name is famous all over europe: i come to do him justice. a book is produced by us, and said to be his; he denies it; we have not proved it, yet will commit him. truly this is great injustice. it is likely he will write next year, and acquaint the whole world with our injustice; and so well he may. it is my opinion, first to prove the book to be his, ere he be committed.' another old friend of mine, mr. r. spoke thus: 'you do not know the many services this man hath done for the parliament these many years, or how many times, in our greatest distresses, we applying unto him, he hath refreshed our languishing expectations; he never failed us of comfort in our most unhappy distresses. i assure you his writings have kept up the spirits both of the soldiery, the honest people of this nation, and many of us parliament men; and now at last, for a slip of his pen (if it were his) to be thus violent against him: i must tell you, i fear the consequence urged out of the book will prove effectually true. it is my counsel, to admonish him hereafter to be more wary, and for the present to dismiss him.' notwithstanding any thing that was spoken on my behalf, i was ordered to stand committed to the serjeant at arms. the messenger attached my person, said i was his prisoner. as he was carrying me away, he was called to bring me again. oliver cromwell, lieutenant-general of the army, having never seen me, caused me to be produced again, where he stedfastly beheld me for a good space, and then i went with the messenger; but instantly a young clerk of that committee asks the messenger what he did with me, where's the warrant? until that is signed you cannot seize mr. lilly, or shall. will you have an action of false imprisonment against you? so i escaped that night, but next day obeyed the warrant. that night oliver cromwell went to mr. r. my friend, and said, 'what never a man to take lilly's cause in hand but yourself? none to take his part but you? he shall not be long there.' hugh peters spoke much in my behalf to the committee; but they were resolved to lodge me in the serjeant's custody. one millington, a drunken member, was much my enemy; and so was cawley and chichester, a deformed fellow, unto whom i had done several courtesies. first thirteen days i was a prisoner; and though every day of the committee's sitting i had a petition to deliver, yet so many churlish presbyterians still appeared, i could not get it accepted. the last day of the thirteen, mr. joseph ash was made chairman, unto whom my cause being related, he took my petition, and said i should be bailed in despite of them all, but desired i would procure as many friends as i could to be there. sir arthur hazelrigg, and major salloway, a person of excellent parts, appeared for me, and many now of my old friends came in. after two whole hours arguing of my cause by sir arthur and major salloway, and other friends, the matter came to this point; i should be bailed, and a committee nominated to examine the printer. the order of the committee being brought afterwards to him who should be chairman, he sent me word, do what i would, he would see all the knaves hanged, ere he would examine the printer. this is the truth of the story. the 16th of february 1655, my second wife died; for whose death i shed no tears. i had five hundred pounds with her as a portion, but she and her poor relations spent me one thousand pounds. _gloria patri, & filio, & spiritui sancto: sicut erat in principio & nunc, & semper, & in sã¦cula sã¦culorum_: for the 20th of april 1655, these enemies of mine, viz. parliament men, were turned out of doors by oliver cromwell. a german doctor of physick being then in london, sent me this paper: _strophe alcaica: generoso domino gulielmo lillio astrologo, de dissoluto nuper parliamento_. quod calculasti sydere prã¦vio, miles peregit numine conscio; gentis videmus nunc senatum marte togaque gravi levatum. in the time of my imprisonment, mr. rushworth came to visit me, and told me, the army would do as much as i had predicted unto the parliament. in october 1654, i married the third wife, who is signified in my nativity by _jupiter in libra_; and she is so totally in her conditions, to my great comfort. in 1655, i was indicted at hicks's-hall by a half-witted young woman. three several sessions she was neglected, and the jury cast forth her bill; but the fourth time, they found it against me: i put in bail to traverse the indictment. the cause of the indictment was, for that i had given judgment upon stolen goods, and received two shillings and six-pence.--and this was said to be contrary unto an act in king james's time made. this mad woman was put upon this action against me by two ministers, who had framed for her a very ingenious speech, which she could speak without book, as she did the day of hearing the traverse. she produced one woman, who told the court, a son of her's was run from her; that being in much affliction of mind for her loss, she repaired unto me to know what was become of him; that i told her he was gone for the barbadoes, and she would hear of him within thirteen days; which, she said, she did. a second woman made oath, that her husband being wanting two years, she repaired to me for advice: that i told her he was in ireland, and would be at home such a time; and, said she, he did come home accordingly. i owned the taking of half a crown for my judgment of the theft; but said, i gave no other judgment, but that the goods would not be recovered, being that was all which was required of me: the party, before that, having been with several astrologers, some affirming she should have her goods again, others gave contrary judgment, which made her come unto me for a final resolution. at last my enemy began her before-made speech, and, without the least stumbling, pronounced it before the court; which ended, she had some queries put unto her, and then i spoke for myself, and produced my own _introduction_ into court, saying, that i had some years before emitted that book for the benefit of this and other nations; that it was allowed by authority, and had found good acceptance in both universities; that the study of astrology was lawful, and not contradicted by any scripture; that i neither had, or ever did, use any charms, sorceries, or inchantments related in the bill of indictment, &c. she then related, that she had been several times with me, and that afterwards she could not rest a-nights, but was troubled with bears, lions, and tygers, &c. my counsel was the recorder green, who after he had answered all objections, concluded astrology was a lawful art. 'mistress,' said he, 'what colour was those beasts that you were so terrified with?' 'i never saw any,' said she. 'how do you then know they were lions, tygers, or bears?' replied he.--'this is an idle person, only fit for bedlam.' the jury who went not from the bar, brought in, no true bill. there were many presbyterian justices much for her, and especially one roberts, a busy fellow for the parliament, who after his majesty came in, had like to have lost life and fortune. i had procured justice hooker to be there, who was the oracle of all the justices of peace in middlesex. there was nothing memorable after that happened unto me, until 1650, and the month of october, at what time captain owen cox brought me over from his majesty of sweden, a gold chain and medal, worth about fifty pounds; the cause whereof was, that in the year 1657 and 1658, i had made honourable mention of him: the _anglicus_ of 1658 being translated into the language spoke at hamburgh, printed and cried about the streets, as it is in london. the occasion of my writing so honourably of his majesty of sweden was this: sir bolstrode whitlock, knight, upon the very time of oliver's being made protector, having made very noble articles betwixt christina then queen of sweden, and the english nation, was in his being at stockholm visited frequently by charles gustavus, unto whom christina resigned during his abode, and used with all manner of civility by him, insomuch as some other ambassadors took it ill, that they had not so much respect or equal: unto which he would reply, he would be kind where himself did find just cause of merit unto any. he were a great lover of our nation; but there were some other causes also moving my pen to be so liberal, viz. the great hopes i had of his prevailing, and of taking copenhagen and elsinore, which, if he had lived, was hoped he might have accomplished; and had assuredly done, if oliver the protector had not so untimely died ere our fleet of ships returned; for oliver sent the fleet on purpose to fight the dutch; but dying, and the parliament being restored, sir henry vane, who afterwards was beheaded, had order from the council of state to give order to the fleet what to do now oliver was dead, and themselves restored. vane, out of state-policy, gave the earl of sandwich direction not to fight the dutch. captain symons, who carried those letters, swore unto me, had he known the letters he carried had contained any such prohibition, he would have sunk both ship and letters. oliver said, when the fleet was to go forth, 'that if god blessed his majesty of sweden with copenhagen, the english were to have elsinore as their share; which if once i have,' saith oliver, 'the english shall have the whole trade of the baltick sea: i will make the dutch find another passage, except they will pay such customs as i shall impose.' considering the advantages this would have been to our english, who can blame my pen for being liberal, thereby to have encouraged our famous and noble seamen, or for writing so honourably of the swedish nation, who had most courteously treated my best of friends, sir bolstrode whitlock, and by whose means, had the design taken effect, the english nation had been made happy with the most beneficial concern of all christendom. i shall conclude about oliver the then protector, with whom obliquely i had transactions by his son-in-law, mr. cleypool; and to speak truly of him, he sent one that waited upon him in his chamber, once in two or three days, to hear how it fared with me in my sessions business; but i never had of him, directly or indirectly, either pension, or any the least sum of money, or any gratuity during his whole protectorship; this i protest to be true, by the name and in the name of the most holy god. in 1653, before the dissolution of the parliament, and that ere they had chosen any for their ambassador into sweden, mr. cleypool came unto me, demanding of me whom i thought fittest to send upon that embassy into sweden: i nominated sir b. whitlock, who was chosen, and two or three days after mr. cleypool came again: 'i hope, mr. lilly, my father hath now pleased you: your friend sir b. whitlock is to go for sweden.' but since i have mentioned oliver cromwell, i will relate something of him, which perhaps no other pen can, or will mention. he was born of generous parents in huntingdonshire, educated some time at the university of cambridge: in his youth was wholly given to debauchery, quarrelling, drinking, &c. _quid non_; having by those means wasted his patrimony, he was enforced to bethink himself of leaving england, and go to new-england: he had hired a passage in a ship, but ere she launched out for her voyage, a kinsman dieth, leaving him a considerable fortune; upon which he returns, pays his debts, became affected to religion; is elected in 1640 a member of parliament, in 1642 made a captain of horse under sir philip stapleton, fought at edge-hill; after he was made a colonel, then lieutenant-general to the earl of manchester, who was one of the three generals to fight the earl of newcastle and prince rupert at york: ferdinando lord fairfax, and earl leven the scot, were the other two for the parliament: the last two thinking all had been lost at marston-moor fight, fairfax went into cawood castle, giving all for lost: at twelve at night there came word of the parliament's victory; fairfax being then laid down upon a bed, there was not a candle in the castle, nor any fire: up riseth lord fairfax, procures after some time, paper, ink, and candle, writes to hull, and other garrisons of the parliament's, of the success, and then slept. leven the scot asked the way to tweed: the honour of that day's fight was given to manchester, sir thomas fairfax's brigade of horse, and oliver cromwell's iron sides; for cromwell's horse, in those times, usually wore head-pieces, back and breast-plates of iron. after this victory cromwell became gracious with the house of commons, especially the zealots, or presbyterians, with whom at that time he especially joined; the name independent, at that time, viz. 1644, being not so much spoken of. there was some animosity at or before the fight, betwixt the earl of newcastle and prince rupert; for newcastle being general of his majesty's forces in the north, a person of valour, and well esteemed in those parts, took it not well to have a competitor in his concernments; for if the victory should fall on his majesty's side, prince rupert's forces would attribute it unto their own general, viz. rupert, and give him the glory thereof: but that it happened, prince rupert, in that day's fight, engaged the parliament's forces too soon, and before the earl of newcastle could well come out of york with his army; by reason whereof, though rupert had absolutely routed the scots and the lord fairfax's forces; yet ere timely assistance could second his army, sir thomas fairfax and cromwell had put him to flight, and not long after all newcastle's army. a most memorable action happened on that day. there was one entire regiment of foot belonging to newcastle, called the lambs, because they were all new cloathed in white woollen cloth, two or three days before the fight. this sole regiment, after the day was lost, having got into a small parcel of ground ditched in, and not of easy access of horse, would take no quarter; and by mere valour, for one whole hour, kept the troops of horse from entering amongst them at near push of pike: when the horse did enter, they would have no quarter, but fought it out till there was not thirty of them living; those whose hap it was to be beaten down upon the ground as the troopers came near them, though they could not rise for their wounds, yet were so desperate as to get either a pike or sword, or piece of them, and to gore the troopers' horses as they came over them, or passed by them. captain camby, then a trooper under cromwell, and an actor, who was the third or fourth man that entered amongst them, protested, he never in all the fights he was in, met with such resolute brave fellows, or whom he pitied so much, and said, 'he saved two or three against their wills.' after the fight, manchester marched slowly southward, &c. but at last came with his army to newbury fight; which ended, he came for london, and there he accuseth cromwell, being his lieutenant, to the parliament, of disobedience, and not obeying his orders. the house of commons acquaint cromwell herewith, and charge him, as he would answer it before god, that the day following he should give them a full account of manchester's proceedings, and the cause and occasion of their difference, and of the reasons why manchester did not timely move westward for the relief of essex, then in the west, who was absolutely routed, inforced to fly, all his foot taken, and all his ordnance and train of artillery, only the horse escaping. cromwell the next day gave this account to mr. speaker in the house of commons--by way of recrimination. that after god had given them a successful victory at marston over the king's forces, and that they had well refreshed their army, manchester, by their order, did move southward, but with such slowness, that sometimes he would not march for three days together; sometimes he would lie still one day, then two days; whereupon he said, considering the earl of essex was in the west, with what success he then knew not, he moved manchester several times to quicken his march to the west, for relief of essex, if he were beaten, or to divert the king's forces from following of essex; but he said manchester still refused to make any haste; and that one day he said, 'if any man but yourself, lieutenant, should so frequently trouble me, i would call him before a council of war. we have beaten the king's forces in the north; if we should do so in the west, his majesty is then undone: he hath many sons living; if any of them come to the crown, as they well may, they will never forget us.' this major hammond, a man of honour, will justify as well as myself. after which he marched not at all, until he had order from the committee to hasten westward, by reason of essex's being lost in cornwall, which then he did; and at newbury fight, it is true, i refused to obey his directions and order: for this it was; his majesty's horse being betwixt four and five thousand in a large common, in good order, he commands me, mr. speaker, to charge them; we having no way to come at them but through a narrow lane, where not above three horse could march abreast; whereby had i followed his order, we had been all cut off ere we could have got into any order. mr. speaker, (and then he wept; which he could do _toties quoties_) i, considering that all the visible army you then had, was by this counsel in danger to be lost, refused thus to endanger the main strength, which now most of all consisted of those horse under my command, &c.--this his recrimination was well accepted by the house of commons, who thereupon, and from that time, thought there was none of the house of lords very fit to be entrusted with their future armies, but had then thoughts of making a commoner their general; which afterwards they did, and elected sir thomas fairfax their general, and cromwell lieutenant-general; but it was next spring first. upon essex's being lost in cornwall, i heard serjeant maynard say, 'if now the king haste to london we are undone, having no army to resist him.' his majesty had many misfortunes ever attending him, during his abode at oxford; some by reason of that great animosity betwixt prince rupert and the lord digby, each endeavouring to cross one another; but the worst of all was by treachery of several officers under his command, and in his service; for the parliament had in continual pay one colonel of the king's council of war; one lieutenant-colonel; one captain; one ensign; one or two serjeants; several corporals, who had constant pay, and duly paid them every month, according to the capacity of their officers and places, and yet none of these knew any thing of each other's being so employed. there were several well-wishers unto the parliament in oxford, where each left his letter, putting it in at the hole of a glass-window, as he made water in the street. what was put in at the window in any of those houses, was the same day conveyed two miles off by some in the habit of town-gardeners, to the side of a ditch, where one or more were ever ready to give the intelligence to the next parliament garrison: i was then familiar with all the spies that constantly went in and out to oxford. but once more to my own actions. i had, in 1652 and 1653 and 1654, much contention with mr. gatacre of rotherhithe, a man endued with all kind of learning, and the ablest man of the whole synod of divines in the oriental tongues. the synod had concluded to make an exposition upon the bible; some undertook one book, some another. gatacre fell upon _jeremy_. upon making his exposition on the 2d verse of the 10th chapter, 'learn not the way of the heathen, and be not dismayed at the signs of heaven, for the heathen are dismayed at them.' in his _annotations_ thereupon, he makes a scandalous exposition; and in express terms, hints at me, repeating _verbatim_, ten or twelve times, an _epistle_ of mine in one of my former _anglicus_. the substance of my _epistle_ was, that i did conceive the good angels of god did first reveal astrology unto mankind, &c. but he in his _annotations_ calls me blind buzzard, &c. having now liberty of the press, and hearing the old man was very cholerick, i thought fit to raise it up--and only wrote--i referred my discourse then in hand to the discussion and judgment of sober persons, but not unto thomas wiseacre, for _senes bis pueri_: these very words begot the writing of forty-two sheets against myself and astrology. the next year i quibbled again in three or four lines against him, then he printed twenty-two sheets against me. i was persuaded by dr. gauden, late bishop of exeter, to let him alone; but in my next year's _anglicus_, in august observations, i wrote, _hã¢c in tumbã¢ jacet presbyter & nebulo_, in which very month he died. several divines applied themselves unto me, desiring me to forbear any further vexing of mr. gatacre; but all of them did as much condemn him of indiscretion, that in so sober a piece of work as that was, viz. in an _annotation_ upon a sacred text of scripture to particularize me and in that dirty language: they pitied him, that he had not better considered with himself ere he published it. dean owen of christ's-church in oxford, also in his sermons had sharp invectives against me and astrology; i cried quittance with him, by urging abbot panormitan's judgment of astrology contrary to owen's, and concluded, 'an abbot was an ace above a dean.' one mr. nye of the assembly of divines, a jesuitical presbyterian, bleated forth his judgment publickly against me and astrology: to be quit with him, i urged causinus the jesuit's approbation of astrology, and concluded, _sic canibus catulos, &c_. in some time after the dutch ambassador being offended with some things in _anglicus_, presented a memorial to the council of state, that _merlinus anglicus_ might be considered, and the abuses against their nation examined; but his paper was not accepted of, or i any way molested. in oliver's protectorship, i wrote freely and satyrical enough: he was now become independant, and all the soldiery my friends; for when he was in scotland, the day of one of their fights, a soldier stood with _anglicus_ in his hand; and as the several troops passed by him, 'lo, hear what lilly saith; you are in this month promised victory, fight it out, brave boys;' and then read that month's prediction. i had long before predicted the downfall of presbytery, as you (most honoured sir) in the figure thereof, in my _introduction_, may observe; and it was upon this occasion. sir thomas middleton of chark castle, enemy to presbytery, seeing they much prevailed, being a member of the house, seriously demanded my judgment, if presbytery should prevail, or not, in england? the figure printed in my _introduction_, will best give you an account, long before it happened, of the sinking and failing of presbytery; so will the second page of my _hieroglyphicks_. those men, to be serious, would preach well; but they were more lordly than bishops, and usually, in their parishes, more tyrannical than the great turk. * * * * * of the year 1660; the actions whereof, as they were remarkable in england, so were they no less memorable as to my particular fortune and person. upon the lord general monk's returning from scotland with his army into england, suddenly after his coming to london, richard cromwell, the then protector's, authority was laid aside, and the old parliament restored; the council of state sat as formerly. the first act they put the general upon was, to take down the city gates and portcullisses, an act which, the general said, was fitter for a janizary to do than for a general; yet he effected the commands received, and then lodged in the city with his army. the citizens took this pulling down of their gates so heinously, that one night the ruder sort of them procured all the rumps of beef, and other baggage, and publickly burnt them in the streets, in derision of the then parliament, calling them that now sat, the rump. this hurly-burly was managed as well by the general's soldiers as the citizens. the king's health was publickly drank all over the city, to the confusion of the parliament. the matter continued until midnight, or longer. the council of state, sitting at white-hall, had hereof no knowledge, until sir martin noell, a discreet citizen, came about nine at night, and then first informed them thereof. the council could not believe it, until they had sent some ministers of their own, who affirmed the verity thereof. they were at a stand, and could not resolve what to do; at last nevil smith came, being one of them, and publickly protested there was but one way to regain their authority, and to be revenged of this affront, and to overthrow the lord general monk, whom they now perceived intended otherways than he had pretended; his council was, to take away monk's commission, and to give a present commission to major-general lambert to be their general; which counsel of his, if they would take and put it speedily in execution, would put an end unto all the present mischiefs. the council in general did all very well approve nevil smith's judgment; but presently up starts sir arthur hazellrigg, and makes a sharp invective against lambert, and concluded, he would rather perish under the king of scot's power, than that lambert should ever any more have command under the parliament. the lord general suddenly after brings in the long excluded members to sit in parliament, being persons of great judgment, and formerly enforced from sitting therein by the soldiery, and connivance of those who stiled themselves the godly part of the parliament. these honourable patriots presently voted his majesty's coming into england, and so he did in may 1660. but because charles the second, now (1667) king of england, son of charles the first, grandchild to james the first, king of great britany, was so miraculously restored, and so many hundreds of years since prophesied of by ambrose merlin, it will not be impertinent to mention the prophecies themselves, the rather because we have seen their verification. ambrose merlin's prophecy wrote about 990 years since. he calls king james, the lion of righteousness; and saith, when he died, or was dead, there would reign a noble white king; this was charles the first. the prophet discovers all his troubles, his flying up and down, his imprisonment, his death; and calls him aquila. what concerns charles the second, is the subject of our discourse: in the latin copy it is thus: _deinde ab austro veniet cum sole super ligneos equos, & super spumantem inundationem maris, pullus aquilã¦ navigans in britanniam._ _et applicans statim tunc altam domum aquilã¦ sitiens, & cito aliam sitiet._ _deinde pullus aquilã¦ nidificabit in summa rupe totius britanniã¦: nec juvenis occidet, nec ad senem vivet._ this, in an old copy, is englished thus: 'after then, shall come through the south with the sun, on horse of tree, and upon all waves of the sea, the chicken of the eagle, sailing into britain, and arriving anon to the house of the eagle, he shall shew fellowship to them beasts. 'after, the chicken of the eagle shall nestle in the highest rock of all britain: nay, he shall nought be slain young; nay, he nought come old.' another latin copy renders the last verse thus: _deindã¨ pullus aquilã¦ nidificabit in summo rupium, nec juvenis occidetur, nec ad senium perveniet._ there is after this, _percificato regno omnes occidet_; which is intended of those persons put to death, that sat as judges upon his father's death. the verification. his majesty being in the low-countries when the lord general had restored the secluded members, the parliament sent part of the royal navy to bring him for england, which they did in may 1660. holland is east from england, so he came with the sun; but he landed at dover, a port in the south part of england. wooden-horses, are the english ships. _tunc nidificabit in summo rupium._ the lord general, and most of the gentry in england, met him in kent, and brought him unto london, then to white-hall. here, by the highest rooch, (some write rock,) is intended london, being the metropolis of all england. since which time, unto this very day i write this story, he hath reigned in england, and long may he do hereafter. 10th december, 1667. had i leisure, i might verify the whole preceding part concerning king charles. much of the verification thereof is mentioned in my _collection of prophecies_, printed 1645. but his majesty being then alive, i forbore much of that subject, not willing to give offence. i dedicated that book unto him; and, in the conclusion thereof, i advised his return unto parliament, with these words, _fac hoc & vives_. there was also a _prophecy_ printed 1588, in greek characters, exactly decyphering the long troubles the english nation had from 1641 until 1660; and then it ended thus: 'and after that shall come a dreadful dead man, and with him a royal g.' [it is gamma in the greek, intending c. in the latin, being the third letter in the alphabet,] 'of the best blood in the world, and he shall have the crown, and shall set england on the right way, and put out all heresies.' monkery being extinguished above eighty or ninety years, and the lord general's name being monk, is the dead man. the royal g. or c. is charles the second, who, for his extraction, may be said to be of the best blood in the world. these two prophecies were not given vocally by the angels, but by inspection of the crystal in types and figures, or by apparition the circular way, where, at some distance, the angels appear, representing by forms, shapes, and creatures, what is demanded. it is very rare, yea, even in our days, for any operator or master to have the angels speak articulately; when they do speak, it is like the irish, much in the throat. what further concerns his majesty, will more fully be evident about 1672 or 1674, or, at farthest, in 1676. and now unto my own actions in 1660. in the first place, my fee-farm rents, being of the yearly value of one hundred and twenty pounds, were all lost by his majesty's coming to his restoration: but i do say truly, the loss thereof did never trouble me, or did i repine thereat. in june of that year, a new parliament was called, whereunto i was unwillingly invited by two messengers of the serjeant at arms. the matter whereupon i was taken into custody was, to examine me concerning the person who cut off the king's head, viz. the late king's. sir daniel harvey, of surry, got the business moved against me in great displeasure, because, at the election of new knights for surrey, i procured the whole town of walton to stand, and give their voices for sir richard onslow. the committee to examine me, were mr. prinn, one colonel king, and mr. richard weston of gray's-inn. god's providence appeared very much for me that day, for walking in westminster-hall, mr. richard pennington, son to my old friend mr. william pennington, met me, and enquiring the cause of my being there, said no more, but walked up and down the hall, and related my kindness to his father unto very many parliament men of cheshire and lancashire, yorkshire, cumberland, and those northern countries, who numerously came up into the speaker's chamber, and bade me be of good comfort: at last he meets mr. weston, one of the three unto whom my matter was referred for examination, who told mr. pennington, that he came purposely to punish me; and would be bitter against me; but hearing it related, viz. my singular kindness and preservation of old mr. pennington's estate to the value of six or seven thousand pounds, 'i will do him all the good i can,' says he. 'i thought he had never done any good; let me see him, and let him stand behind me where i sit:' i did so. at my first appearance, many of the young members affronted me highly, and demanded several scurrilous questions. mr. weston held a paper before his mouth; bade me answer nobody but mr. prinn; i obeyed his command, and saved myself much trouble thereby; and when mr. prinn put any difficult or doubtful query unto me, mr. weston prompted me with a fit answer. at last, after almost one hour's tugging, i desired to be fully heard what i could say as to the person who cut charles the first's head off. liberty being given me to speak, i related what follows, viz. that the next sunday but one after charles the first was beheaded, robert spavin, secretary unto lieutenant-general cromwell at that time, invited himself to dine with me, and brought anthony peirson, and several others, along with him to dinner: that their principal discourse all dinner-time was only, who it was that beheaded the king; one said it was the common hangman; another, hugh peters; others also were nominated, but none concluded. robert spavin, so soon as dinner was done, took me by the hand, and carried me to the south window: saith he, 'these are all mistaken, they have not named the man that did the fact: it was lieutenant-colonel joice; i was in the room when he fitted himself for the work, stood behind him when he did it; when done, went in again with him: there is no man knows this but my master, viz. cromwell, commissary ireton, and myself.' 'doth not mr. rushworth know it?' said i. 'no, he doth not know it,' saith spavin. the same thing spavin since had often related unto me when we were alone. mr. prinn did, with much civility, make a report hereof in the house; yet norfolk the serjeant, after my discharge, kept me two days longer in arrest, purposely to get money of me. he had six pounds, and his messenger forty shillings; and yet i was attached but upon sunday, examined on tuesday, and then discharged, though the covetous serjeant detained me until thursday. by means of a friend, i cried quittance with norfolk, which friend was to pay him his salary at that time, and abated norfolk three pounds, which we spent every penny at one dinner, without inviting the wretched serjeant: but in the latter end of the year, when the king's judges were arraigned at the old-bailey, norfolk warned me to attend, believing i could give information concerning hugh peters. at the sessions i attended during its continuance, but was never called or examined. there i heard harrison, scott, clement, peters, hacker, scroop, and others of the king's judges, and cook the sollicitor, who excellently defended himself; i say, i did hear what they could say for themselves, and after heard the sentence of condemnation pronounced against them by the incomparably modest and learned judge bridgman, now lord keeper of the great seal of england. one would think my troubles for that year had been ended; but in january 1662, one everard, a justice of peace in westminster, ere i was stirring, sent a serjeant and thirty four musqueteers for me to white-hall: he had twice that night seized about sixty persons, supposed fanaticks, very despicable persons, many whereof were aged, some were water-bearers, and had been parliament-soldiers; others, of ordinary callings: all these were guarded unto white-hall, into a large room, until day-light, and then committed to the gate-house; i was had into the guard-room, which i thought to be hell; some therein were sleeping, others swearing, others smoaking tobacco. in the chimney of the room i believe there was two bushels of broken tobacco-pipes, almost half one load of ashes. everard, about nine in the morning, comes, writes my mittimus for the gate-house, then shews it me: i must be contented. i desired no other courtesy, but that i might be privately carried unto the gate-house by two soldiers; that was denied. among the miserable crew of people, with a whole company of soldiers, i marched to prison, and there for three hours was in the open air upon the ground, where the common house of office came down. after three hours, i was advanced from this stinking place up the stairs, where there was on one side a company of rude swearing persons; on the other side many quakers, who lovingly entertained me. as soon as i was fixed, i wrote to my old friend sir edward walker, garter king at arms, who presently went to mr. secretary nicholas, and acquainted him with my condition. he ordered sir edward to write to everard to release me, unless he had any particular information against me, which he had not. he further said, it was not his majesty's pleasure that any of his subjects should be thus had to prison without good cause shewed before. upon receipt of sir edward's letter, everard discharged me, i taking the oaths of allegiance and supremacy. this day's work cost me thirty-seven shillings. afterwards everard stood to be burgess for westminster; sent me to procure him voices. i returned answer, that of all men living he deserved no courtesy from me, nor should have any. in this year 1660, i sued out my pardon under the broad seal of england, being so advised by good counsel, because there should be no obstruction; i passed as william lilly, citizen and salter of london; it cost me thirteen pounds six shillings and eight pence. there happened a verification of an astrological judgment of mine in this year, 1660, which, because it was predicted sixteen years before it came to pass, and the year expressly nominated, i thought fit to mention. in page 111 of my _prophetical merlin_, upon three sextile aspects of saturn and jupiter, made in 1659 and 1660, i wrote thus-'this their friendly salutation comforts us in england, every man now possesses his own vineyard; our young youth grow up unto man's estate, and our old men live their full years; our nobles and gentlemen root again; our yeomanry, many years disconsolated, now take pleasure in their husbandry. the merchant sends out ships, and hath prosperous returns; the mechanick hath quick trading: here is almost a new world; new laws, new lords. now my country of england shall shed no more tears, but rejoice with, and in the many blessings god gives or affords her annually.' and in the same book, page 118, over-against the year 1660, you shall find, a bonny scot acts his part. the long parliament would give charles the second no other title than king of scots. i also wrote to sir edward walker, kt. garter king at arms in 1659, he then being in holland-_tu, dominusque vester videbitis angliam, infra duos annos_.--for in 1662, his moon came by direction to the body of the sun. but he came in upon the ascendant directed unto the trine of sol and antiscion of jupiter. and happy it was for the nation he did come in, and long and prosperously may he reign amongst us. in 1663 and 1664, i had along and tedious law-suit in chancery, m.c. coming to quartile of saturn; and the occasion of that suit, was concerning houses; and my enemy, though aged, had no beard, was really saturnine. we came unto a hearing feb. 1664, before the master of the rolls, sir harbottle grimston, where i had the victory, but no costs given me. my adversary, not satisfied with that judgment, petitioned that most just and honourable man, the lord chancellor hyde, for a re-hearing his cause before him. it was granted, and the 13th june, 1664, my m.c. then directed to quartile of venus and sol. his lordship most judiciously heard it with much attention, and when my adversary's counsel had urged those depositions which they had against me, his lordship stood up, and said, 'here is not one word against mr. lilly.'-i replied, 'my lord, i hope i shall have costs.' 'very good reason,' saith he; and so i had: and, at my departure out of court, put off his hat, and bid 'god be with you.' this is the month of dec. 1667, wherein, by misfortune, he is much traduced and highly persecuted by his enemies: is also retired, however not in the least questioned for any indirect judgment as chancellor, in the chancery; [but in other things he hath been very foul, as in the articles drawn up by the parliament against him, it appears. which articles i presume you have not seen, otherwise you would have been of another mind, a w] for there was never any person sat in that place, who executed justice with more uprightness, or judgment, or quickness for dispatch, than this very noble lord. god, i hope, in mercy will preserve his person from his enemies, and in good time restore him unto all his honours again: from my soul i wish it, and hope i shall live to see it. amen: _fiat oh tu deus justitiã¦_. in 1663 and 1664, i was made churchwarden of walton upon thames, settling as well as i could the affairs of that distracted parish, upon my own charges; and upon my leaving the place, forgave them seven pounds odd money due unto me. in 1664, i had another law-suit with captain colborn, lord of the manor of esher, concerning the rights of the parish of walton. he had newly purchased that manor, and having one hundred and fifty acres of ground, formerly park and wood ground lying in our parish, conceived, he had right of common in our parish of walton: thereupon, he puts three hundred sheep upon the common; part whereof i impounded: he replevins them, and gave me a declaration. i answered it. the trial was to be at the assizes at kingston in april 1664. when the day of trial came, he had not one witness in his cause, i had many; whereupon upon conference, and by mediation, he gave me eleven pounds for my charges sustained in that suit, whereof i returned him back again fifty shillings: forty shillings for himself, and ten shillings for the poor of the parish he lived in. this i did at my own cost and charges, not one parishioner joining with me. i had now m.c. under quartile of venus and sol--both in my second, ergo, i got money by this thing, or suit. sir bolstrode whitlock gave me counsel. now i come unto the year 1665, wherein that horrible and devouring plague so extreamly raged in the city of london. 27th of june 1665, i retired into the country to my wife and family, where since i have wholly continued, and so intend by permission of god. i had, before i came away, very many people of the poorer sort frequented my lodging, many whereof were so civil, as when they brought waters, viz. urines, from infected people, they would stand purposely at a distance. i ordered those infected, and not like to die, cordials, and caused them to sweat, whereby many recovered. my landlord of the house was afraid of those poor people, i nothing at all. he was desirous i should be gone. he had four children: i took them with me into the country and provided for them. six weeks after i departed, he, his wife, and man-servant died of the plague. in _monarchy or no monarchy_, printed 1651, i had framed an hieroglyphick, which you may see in page the 7th, representing a great sickness and mortality; wherein you may see the representation of people in their winding-sheets, persons digging graves and sepultures, coffins, &c. all this was performed by the more secret _key of astrology_, or _prophetical astrology_. in 1666, happened that miraculous conflagration in the city of london, whereby in four days, the most part thereof was consumed by fire. in my _monarchy or no monarchy_, the next side after the coffins and pickaxes, there is a representation of a great city all in flames of fire. the memorial whereof some parliament men remembering, thought fit to send for me before that committee which then did sit, for examination of the causes of the fire; and whether there was no treachery or design in the business, his majesty being then in war both with the french and dutch. the summons to appear before that committee was as followeth. '_monday, 22d october_, 1666. 'at the committee appointed to enquire after the causes of the late fires: 'ordered, 'that mr. lilly do attend this committee on friday next, being the 25th of october, 1666, at two of the clock in the afternoon, in the speaker's chamber; to answer such questions as shall be then and there asked him. 'robert brooke.' by accident i was then in london, when the summons came unto me. i was timorous of committees, being ever by some of them calumniated, upbraided, scorned, and derided. however i must and did appear; and let me never forget that great affection and care yourself (oh most excellent and learned esquire ashmole) shewed unto me at that time. first, your affection in going along with me all that day; secondly, your great pains and care, in speaking unto many worthy members of that committee your acquaintance, that they should befriend me, and not permit me to be affronted, or have any disgraceful language cast upon me. i must seriously acknowledge the persuasions so prevailed with those generous souls, that i conceive there was never more civility used unto any than unto myself; and you know, there were no small number of parliament men appeared, when they heard i was to be there. sir robert brooke spoke to this purpose: 'mr. lilly, this committee thought fit to summon you to appear before them this day, to know, if you can say any thing as to the cause of the late fire, or whether there might be any design therein. you are called the rather hither, because in a book of your's, long since printed, you hinted some such thing by one of your hieroglyphics.' unto which i replied, 'may it please your honours, 'after the beheading of the late king, considering that in the three subsequent years the parliament acted nothing which concerned the settlement of the nation in peace; and seeing the generality of people dissatisfied, the citizens of london discontented, the soldiery prone to mutiny, i was desirous, according to the best knowledge god had given me, to make enquiry by the art i studied, what might from that time happen unto the parliament and nation in general. at last, having satisfied myself as well as i could, and perfected my judgment therein, i thought it most convenient to signify my intentions and conceptions thereof, in forms, shapes, types, hieroglyphicks, &c. without any commentary, that so my judgment might be concealed from the vulgar, and made manifest only unto the wise. i herein imitating the examples of many wise philosophers who had done the like.' 'sir robert,' saith one, 'lilly is yet _sub vestibulo_.' i proceeded further. said i, 'having found, sir, that the city of london should be sadly afflicted with a great plague, and not long after with an exorbitant fire, i framed these two hieroglyphics as represented in the book, which in effect have proved very true.' 'did you foresee the year?' said one. 'i did not,' said i, 'or was desirous: of that i made no scrutiny.' i proceeded-'now, sir, whether there was any design of burning the city, or any employed to that purpose, i must deal ingenuously with you, that since the fire, i have taken much pains in the search thereof, but cannot or could not give myself any the least satisfaction therein. i conclude, that it was the only finger of god; but what instruments he used thereunto, i am ignorant.' the committee seemed well pleased with what i spoke, and dismissed me with great civility. since which time no memorable action hath happened unto me, my retirement impeding all concourse unto me. i have many things more to communicate, which i shall do, as they offer themselves to memory. in anno 1634, and 1635, i had much familiarity with john hegenius, doctor of physick, a dutchman, an excellent scholar and an able physician, not meanly versed in astrology. unto him, for his great civility, i communicated the art of framing sigils, lamens, &c. and the use of the mosaical rods:--and we did create several sigils to very good purpose. i gave him, the true key thereof, _viz._ instructed him of their forms, characters, words, and last of all, how to give them vivification, and what number or numbers were appropriated to every planet: _cum multis aliis in libris veterum latentibus; aut perspicuã¨ non intellectis_. i was well acquainted with the speculator of john a windor, a scrivener, sometimes living in newbury. this windor was club-fisted, wrote with a pen betwixt both his hands. i have seen many bonds and bills wrote by him. he was much given to debauchery, so that at some times the daemons would not appear to the speculator; he would then suffumigate: sometimes, to vex the spirits, he would curse them, fumigate with contraries. upon his examination before sir henry wallop, kt. which i have seen, he said, he once visited dr. dee in mortlack; and out of a book that lay in the window, he copied out that call which he used, when he invocated-it was that--which near the beginning of it hath these words, _per virtutem illorum qui invocant nomen tuum_, hermeli--_mitte nobis tres angelos, &c_. windor had many good parts, but was a most lewd person: my master wright knew him well, and having dealing in those parts, made use of him as a scrivener. oliver withers, servant to sir h. wallop, brought up john a windor's examination unto london, purposely for me to peruse. this withers was mr. fiske's scholar three years more or less, to learn astrology of him; but being never the wiser, fiske brought him unto me: by shewing him but how to judge one figure, his eyes were opened: he made the epistle before dr. neve's book, now in mr. sander's hands, was very learned in the latin, greek, and hebrew tongues. having mentioned dr. john dee, i hold it not impertinent to speak something of him; but more especially of edward kelly's speculator. dr. dee himself was a cambro briton, educated in the university of oxford, there took his degree of doctor; afterwards for many years in search of the profounder studies, travelled into foreign parts: to be serious, he was queen elizabeth's intelligencer, and had a salary for his maintenance from the secretaries of state. he was a ready witted man, quick of apprehension, very learned, and of great judgment in the latin and greek tongues. he was a very great investigator of the more secret hermetical learning, a perfect astronomer, a curious astrologer, a serious geometrician; to speak truth, he was excellent in all kinds of learning. with all this, he was the most ambitious person living, and most desirous of fame and renown, and was never so well pleased as when he heard himself stiled most excellent. he was studious in chymistry, and attained to good perfection therein; but his servant, or rather companion, kelly, out-went him, _viz._ about the elixir or philosopher's stone; which neither kelly or dee attained by their own labour and industry. it was in this manner kelly obtained it, as i had it related from an ancient minister, who knew the certainty thereof from an old english merchant, resident in germany, at what time both kelly and dee were there. dee and kelly being in the confines of the emperor's dominions, in a city where resided many english merchants, with whom they had much familiarity, there happened an old friar to come to dr. dee's lodging. knocking at the door, dee peeped down the stairs. 'kelly,' says he, 'tell the old man i am not at home.' kelly did so. the friar said, 'i will take another time to wait on him.' some few days after, he came again. dee ordered kelly, if it were the same person, to deny him again. he did so; at which the friar was very angry. 'tell thy master i came to speak with him and to do him good, because he is a great scholar and famous; but now tell him, he put forth a book, and dedicated it to the emperor: it is called _monas hierogliphicas_. he understands it not. i wrote it myself, i came to instruct him therein, and in some other more profound things. do thou, kelly, come along with me, i will make thee more famous than thy master dee.' kelly was very apprehensive of what the friar delivered, and thereupon suddenly retired from dee, and wholly applied unto the friar; and of him either had the elixir ready made, or the perfect method of its preparation and making. the poor friar lived a very short time after: whether he died a natural death, or was otherwise poisoned or made away by kelly, the merchant, who related this, did not certainly know. how kelly died afterwards at prague, you well know: he was born at worcester, had been an apothecary. not above thirty years since he had a sister lived in worcester, who had some gold made by her brother's projection. dr. dee died at mortlack in surrey, very poor, enforced many times to sell some book or other to buy his dinner with, as dr. napier of linford, in buckinghamshire, oft related, who knew him very well. i have read over his book of _conference with spirits_, and thereby perceive many weaknesses in the manage of that way of mosaical learning: but i conceive, the reason why he had not more plain resolutions, and more to the purpose, was, because kelly was very vicious, unto whom the angels were not obedient, or willingly did declare the questions propounded; but i could give other reasons, but those are not for paper. i was very familiar with one sarah skelhorn, who had been speculatrix unto one arthur gauntlet about gray's-inn-lane, a very lewd fellow, professing physick. this sarah had a perfect sight, and indeed the best eyes for that purpose i ever yet did see. gauntlet's books, after he was dead, were sold, after i had perused them, to my scholar humphreys: there were rare notions in them. this sarah lived a long time, even until her death, with one mrs. stockman in the isle of purbeck, and died about sixteen years since. her mistress one time being desirous to accompany her mother, the lady beconsfield, unto london, who lived twelve miles from her habitation, caused sarah to inspect her crystal, to see if she, viz. her mother, was gone, yea or not: the angels appeared, and shewed her mother opening a trunk, and taking out a red waistcoat, whereby she perceived she was not gone. next day she went to her mother's, and there, as she entered the chamber, she was opening a trunk, and had a red waistcoat in her hand. sarah told me oft, the angels would for some years follow her, and appear in every room of the house, until she was weary of them. this sarah skelhorn, her call unto the crystal began, '_oh ye good angels, only and only_,' &c. ellen evans, daughter of my tutor evans, her call unto the crystal was this: '_o micol, o tu micol, regina pigmeorum veni, &c_.' since i have related of the queen of fairies, i shall acquaint you, that it is not for every one, or every person, that these angelical creatures will appear unto, though they may say over the call, over and over, or indeed is it given to very many persons to endure their glorious aspects; even very many have failed just at that present when they are ready to manifest themselves; even persons otherwise of undaunted spirits and firm resolution, are herewith astonished, and tremble; as it happened not many years since with us. a very sober discreet person, of virtuous life and conversation, was beyond measure desirous to see something in this nature. he went with a friend into my hurst wood: the queen of fairies was invocated, a gentle murmuring wind came first; after that, amongst the hedges, a smart whirlwind; by and by a strong blast of wind blew upon the face of the friend,--and the queen appearing in a most illustrious glory, 'no more, i beseech you,' (quoth the friend:) 'my heart fails; i am not able to endure longer.' nor was he: his black curling hair rose up, and i believe a bullrush would have beat him to the ground: he was soundly laughed at, &c. sir robert holborn, knight, brought once unto me gladwell[18] of suffolk, who had formerly had sight and conference with uriel and raphael, but lost them both by carelessness; so that neither of them both would but rarely appear, and then presently be gone, resolving nothing. he would have given me two hundred pounds to have assisted him for their recovery, but i am no such man.--those glorious creatures, if well commanded, and well observed, do teach the master any thing he desires; _amant secreta, fugiunt aperta_. the fairies love the southern side of hills, mountains, groves.--neatness and cleanliness in apparel, a strict diet, and upright life, fervent prayers unto god, conduce much to the assistance of those who are curious these ways. [footnote 18: mr. gilbert wakering gave him his berril when he died; it was of the largeness of a good big orange, set in silver, with a cross on the top, and another on the handle; and round about engraved the names of these angels, raphael, gabriel, uriel.] it hath been my happiness to meet with many rarities in my time unexpectedly. i had a sister lived in the minories, in that very house where formerly had lived one evans, not my tutor, but another far exceeding him in astrology, and all other occult learning, questioned for his life about 1612. i am sure it was when the present earl of manchester's father was lord chief justice of england. he was found guilty by a peevish jury: but petitioning king james by a greek petition, as indeed he was an excellent grecian; 'by my saul,' said king james, 'this man shall not die; i think he is a better grecian than any of my bishops:' so his life was spared, &c. my sister's master when new modelling the house, broke up a window, under which were evans's secret manuscripts,[19] and two moulds in brass; one of a man, the other of a woman. i bought the moulds and book for five shillings; the secrets were wrote in an imperfect greek character; but after i found the vowels, all the rest were presently clear enough. [footnote 19: from these manuscripts he gained his first knowledge.] you see, most worthy sir, i write freely; it is out of the sincerity of my affection, many things wrote by me having been more fit for a sepulture than a book: but, _quo major est virorum prã¦stantium, tui similium inopia; eo mihi charior est, & esse debet & amicitia tua: quam quidem omnibus officiis, & studiis, quã¦ a summa benevolentia possunt, perpetuã² colam_: however, who study the curiosities before-named, if they are not very well versed in astrology, they shall rarely attain their desired ends. there was, in the late times of troubles, one mortlack, who pretended unto speculations, had a crystal, a call of queen mab, one of the queen of fairies; he deluded many thereby: at last i was brought into his company; he was desired to make invocation, he did so; nothing appeared, or would: three or four times in my company he was put upon to do the work, but could not; at last he said he could do nothing as long as i was in presence. i at last shewed him his error, but left him as i found him, a pretending ignoramus. i may seem to some to write incredibilia; be it so, but knowing unto whom, and for whose only sake, i do write them, i am much comforted therewith, well knowing you are the most knowing man in these curiosities of any now living in england; and therefore it is my hope, these will be a present well-becoming you to accept. _prã¦clara omnia quam difficilia sint, his prã¦sertim temporibus. (celeberrimã¨ armiger,) non te fugit_; and therefore i will acquaint you with one memorable story related unto me by mr. john marr, an excellent mathematican and geometrician, whom i conceive you remember: he was servant to king james and charles the first. at first, when the lord napier, or marchiston, made publick his logarithms, mr. briggs, then reader of the astronomy lecture at gresham-college in london, was so surprized with admiration of them, that he could have no quietness in himself, until he had seen that noble person the lord marchiston, whose only invention they were: he acquaints john marr herewith, who went into scotland before mr. briggs, purposely to be there when these two so learned persons should meet. mr. briggs appoints a certain day when to meet at edinburgh: but failing thereof, the lord napier was doubtful he would not come. it happened one day as john marr and the lord napier were speaking of mr. briggs; 'ah, john,' saith marchiston, 'mr. briggs will not now come:' at the very instant one knocks at the gate; john marr hasted down, and it proved mr. briggs, to his great contentment. he brings mr. briggs up into my lord's chamber, where almost one quarter of an hour was spent, each beholding the other almost with admiration, before one word was spoke: at last mr. briggs began. 'my lord, i have undertaken this long journey purposely to see your person, and to know by what engine of wit or ingenuity you came first to think of this most excellent help unto astronomy, viz. the logarithms; but, my lord, being by you found out, i wonder no body else found it out before, when, now known, it is so easy.' he was nobly entertained by the lord napier, and every summer after that, during the lord's being alive, this venerable man, mr. briggs, went purposely into scotland to visit him; _tempora nunc mutantur_. these two persons were worthy men in their time; and yet the one, viz. lord marchiston, was a great lover of astrology, but briggs the most satirical man against it that hath been known: but the reason hereof i conceive was, that briggs was a severe presbyterian, and wholly conversant with persons of that judgment; whereas the lord marchiston was a general scholar, and deeply read in all divine and human histories: it is the same marchiston who made that most serious and learned exposition upon the _revelation of st. john_; which is the best that ever yet appeared in the world. * * * * * thus far proceeded mr. william lilly in setting down the account of his life, with some other things of note. now shall be added something more which afterwards happened during his retirement at his house at hersham, until his death. he left london in the year 1665, (as he hath before noted) and betook himself to the study of physick; in which, having arrived at a competent degree of knowledge, assisted by diligent observation and practice, he desired his old friend, mr. ashmole, to obtain of his grace dr. sheldon, then lord archbishop of canterbury, a license for the practice of physick; which upon application to his grace, and producing a testimonial (october 8, 1670,) under the hands of two physicians of the college in london, on mr. lilly's behalf, he most readily granted, in the manner following, viz. 'gilbertus providentia divina cantuariensis archiepiscopus totius angliã¦ primas & metropolitanus, dilecto nobis in christo gulielmo lilly in medicinis professori, salutem, gratiam, & benedictionem. cum ex fide digna relatione acceperimus te in arte sive facultate medicinã¦ per non modicum tempus versatum fuisse, multisque de salute & sanitate corporis verã¨ desperatis (deo omnipotente adjuvante) subvenisse, eosque sanasse, nec non in arte predicta multorum peritorum laudabili testimonio pro experientia, fidelitate, diligentia & industria tuis circa curas quas susceperis peragendas in hujusmodi arte medicinã¦ meritã² commendatum esse, ad practicandum igitur & exercendum dictam artem medicinã¦ in, & per totam provinciam nostram cant' (civitate lond' & circuitu septem milliarum eidem prox' adjacen' tantummodo exceptis) ex causis prã¦dictis & aliis nos in hac per te justã¨ moventibus, prã¦stito primitus per te juramento de agnoscendo regiam suprema potestatem in causis ecclesiasticis & temporalibus ac de renunciando, refutando, & recusando omni, & omnimodã¦ jurisdictioni potestati, authoritati & superioritati foraneis juxta vim formam & effectum statui parliamenti hujus inclyti regni angliã¦ in ea parte editi & provisi quantum nobis per statuta hujus regni angliã¦ liceat & non aliter neque alio modo te admittimus & approbamus, tibique licentiam & facultatem nostras in hã¢c parte, tenore prã¦sentium quamdiu te benã¨ & laudabiliter gesseris benignã¨ concedimus & elargimur. in cujus rei testimonium sigillum (quo in hã¢c parte utimur) praesentibus apponi fecimus. dat. undecimo die mensis octobris, anno domini 1670. nostrã¦que translationis anno octavo. sigillum radulph. snowe } et } registrarii. edm. sherman } s. rich. lloyd, sur. 'vicarii in spiritualibus generalis per provinciam cantuariensem.' hereupon he began to practise more openly, and with good success; and every saturday rode to kingston, where the poorer sort flocked to him from several parts, and received much benefit by his advice and prescriptions, which he gave them freely, and without money. from those that were more able, he now and then received a shilling, and sometimes an half crown, if they offered it to him, otherwise he demanded nothing; and, in truth, his charity towards poor people was very great, no less than the care and pains he took in considering and weighing their particular cases, and applying proper remedies to their infirmities, which gained him extraordinary credit and estimation. he was of a strong constitution, and continued generally in good health, till the 16th of august 1674, when a violent humour discovered itself in red spots all over his body, with little pushes in his head. this, in the winter (18 december) following, was seconded by a distemper whereof he fell sick, and was let blood in the left foot, a little above the ancle. the 20th of december following, a humour descended from his head to his left side, from eight o'clock at night till the next morning; and then staying a while in the calf of his leg, at length descended towards his toes, the anguish whereof put him into a fever. this humour fixed in two places on the top of his left foot (one in that where he was let blood two days before) which (upon application of pledgets) growing ripe, they were (28 dec.) lanced by mr. agar of kingston, his apothecary (and no less a skilful surgeon:) after which he began to be at ease, his fever abated, and within five months the cure was perfected. the 7th of november 1675, he was taken with a violent fit of vomiting for some hours, to which a fever succeeded, that continued four months: this brought his body exceeding low, together with a dimness in his eyes, which after occasioned him to make use of mr. henry coley, as his amanuensis, to transcribe (from his dictates) his astrological judgments for the year 1677; but the monthly observations for that year, were written with his own hand some time before, though by this time he was grown very dim-sighted. his judgments and observations for the succeeding years, till his death, (so also for the year 1682,) were all composed by his directions, mr. coley coming to hersham the beginning of every summer, and stayed there, till, by conference with him, he had dispatched them for the press; to whom, at these opportunities, he communicated his way of judgment, and other astrological arcanas. in the beginning of the year 1681, he had a flux, which weakened him much, yet after some time his strength encreased; but now his sight was wholly taken from him, not having any glimmering as formerly. he had dwelt many years at hersham, where his charity and kindness to his poor neighbours was always great and hearty; and the 30th of may 1681, towards the evening, a dead palsy began to seize his left side. the second of june, towards evening, he took his bed, and then his tongue began to falter. the next day he became very dull and heavy: sometimes his senses began to fail him. henceforward he took little or nothing, for his larinx swelled, and that impeded his swallowing. the fourth of june, mr. ashmole went to visit him, and found he knew him, but spake little, and some of that scarce intelligible; for the palsy began now to seize upon his tongue. the eighth of june he lay in a great agony, insomuch that the sweat followed drop after drop, which he bore with wonderful courage and patience (as indeed he did all his sickness) without complaint; and about three o'clock the next morning, he died, without any shew of trouble or pangs. immediately before his breath went from him, he sneezed three times. he had often, in his life-time, desired mr. ashmole to take care of his funeral, and now his widow desired the same: whereupon mr. ashmole obtained leave from sir mathew andrews (who had the parsonage of walton) to bury him in the chancel of that church. the 10th of june, his corse was brought thither, and received by the minister (in his surplice) at the litch gates, who, passing before the body into the church, read the first part of the _office for the burial of the dead_. in the reading desk he said all the evening service, and after performed the rest of the office (as established by law) in the chancel, at the interment, which was about eight o'clock in the evening, on the left side of the communion table, mr. ashmole assisting at the laying him in his grave; whereupon afterwards (9 july 1681) he placed a fair black marble stone, (which cost him six pounds four shillings and six-pence) with this inscription following: ne oblivione conteretur urna gulielmi lillii astrologi peritissimi, qui fatis cessit quinto idus junii anno christi juliano m dc lxxxi. hoc illi posuit amoris monumentum elias ashmole, armiger. shortly after his death, mr. ashmole bought his library of books of mrs. ruth lilly, (his widow and executrix) for fifty pounds: he oft times, in his life-time, expressed, that if mr. ashmole would give that sum, he should have them. * * * * * the following epitaphs (latin and english) were made by george smalridge, then a scholar at westminster, after student of christ-church in oxford. _in mortem viri doctissimi domini_ gulielmi lilly, _astrologi, nuper defuncti_. occidit atque suis annalibus addidit atram astrologus, quã¢ non tristior ulla, diem pone triumphales, lugubris luna, quadrigas; sol mã¦stum piceã¢ nube reconde caput. illum, qui phoebi scripsit, phoebesq; labores eclipsin docuit stella maligna pati. invidia astrorum cecidit, qui sidera rexit tanta erat in notas scandere cura domos. quod vidit, visum cupiit, potiturq; cupito c[oe]lo, & sidereo fulget in orbe decus. scilicet hoc nobis prã¦dixit ab ane cometa, et fati emicuit nuncia stella tui fallentem vidi faciem gemuiq; videndo illa fuit vati mortis imago suo, civilis timuere alii primordia belli jejunam metuit plebs stupefata faniem non tantos tulerat bellumve famesve dolores: auspiciis essent hã¦c relevanda tuis. in cautam subitus plebem nunc opprimat ensis, securos fati mors violenta trahat. nemo est qui videat moneatq; avertere fatum, ars jacet in domini funera mersa sui solus naturã¦ reservare arcana solebat, solus & ambigui solvere jura poti. lustrã¢sti erantes benã¨ finã¢ mente planeta conspectum latuit stellata nulla tuum defessos oculos pensã¢runt lumina mentis firesias oculis, mentibus argus eras. cernere, firesia, poteras ventura, sed, arge, in fatum haud poteras sat vigil esse tuum sed vivit nomen semper cum sole vigebit, immemor astrologi non erit ulla dies sã¦cla canent laudes, quas si percurrere cones, arte opus est, stellas quã¢ numerare soles hã¦reat hoc carmen cinerum custodibus urnis, hospes quod spargens marmora rore legat. "hic situs est, dignus nunquam cecidisse propheta; fatorum interpres fata inopina subit. versari ã¦thereo dum vixit in orbe solebat: nunc humilem jactat terra superba virum. sed coelum metitur adhuc resupinus in urnã¦ vertitur in solitos palpebra clausa polos. huic busto invigilant solenni lampade musaã¦ perpetuo nubes imbre sepulchra rigant. ille oculis movit distantia sidera nostris, illam amota oculis traxit ad astra deus." _an_ elegy _upon the death of_ william lilly, _the astrologer_. our prophet's gone; no longer may our ears be charm'd with musick of th' harmonious spheres. let sun and moon withdraw, leave gloomy night to shew their nuncio's fate, who gave more light to th' erring world, than all the feeble rays of sun or moon; taught us to know those days bright titan makes; follow'd the hasty sun through all his circuits; knew th' unconstant moon, and more unconstant ebbings of the flood; and what is most uncertain, th' factious brood, flowing in civil broils: by the heavens could date the flux and reflux of our dubious state. he saw the eclipse of sun, and change of moon he saw, but seeing would not shun his own: eclips'd he was, that he might shine more bright, and only chang'd to give a fuller light. he having view'd the sky, and glorious train of gilded stars, scorn'd longer to remain in earthly prisons: could he a village love, whom the twelve houses waited for above? the grateful stars a heavenly mansion gave t' his heavenly soul, nor could he live a slave to mortal passions, whose immortal mind, whilst here on earth, was not to earth confin'd. he must be gone, the stars had so decreed; as he of them, so they of him, had need. this message 'twas the blazing comet brought; i saw the pale-fac'd star, and seeing thought (for we could guess, but only lilly knew) it did some glorious hero's fall foreshew: a hero's fall'n, whose death, more than a war, or fire, deserv'd a comet: th' obsequious star could do no less than his sad fate unfold, who had their risings, and their settings told. some thought a plague, and some a famine near; some wars from france, some fires at home did fear: nor did they fear too much: scarce kinder fate, but plague of plagues befell th' unhappy state when lilly died. now swords may safely come from france or rome, fanaticks plot at home. now an unseen, and unexpected hand, by guidance of ill stars, may hurt our land; unsafe, because secure, there's none to show how england may avert the fatal blow. he's dead, whose death the weeping clouds deplore, i wish we did not owe to him that show'r which long expected was, and might have still expected been, had not our nation's ill drawn from the heavens a sympathetic tear: england hath cause a second drought to fear. we have no second lilly, who may die, and by his death may make the heavens cry. then let your annals, coley, want this day, think every year leap-year; or if't must stay, cloath it in black; let a sad note stand by, and stigmatize it to posterity. _here follows the copy of an indictment filed against mr. lilly, for which see page 167 of his life_. the jurors for the lord protector of the commonwealth of england, scotland, and ireland, &c. upon their oaths do present, that william lilly, late of the parish of st. clements danes, in the county of middlesex, gent. not having the fear of god before his eyes, but being moved and seduced by the instigation of the devil, the 10th day of july, in the year of our lord, 1654, at the parish aforesaid, in the county aforesaid, wickedly, unlawfully, and deceitfully, did take upon him, the said william lilly, by inchantment, charm, and sorcery, to tell and declare to one anne east, the wife of alexander east, where ten waistcoats, of the value of five pounds, of the goods and chattels of the said alexander east, then lately before lost and stolen from the said alexander east, should be found and become; and two shilling and sixpence in monies numbred, of the monies of the said alexander, from the said anne east, then and and there unlawfully and deceitfully, he, the said william lilly, did take, receive, and had, to tell and declare to her the said anne, where the said goods, so lost and stolen as aforesaid, should be found and become: and also that he, the said william lilly, on the said tenth day of july, in the year of our lord, 1654, and divers other days and times, as well before as afterwards, at the said parish aforesaid, in the county aforesaid, unlawfully and deceitfully did take upon him, the said william lilly, by inchantment, charm, and sorcery, to tell and declare to divers other persons, to the said jurors, yet unknown, where divers goods, chattels, and things of the said persons yet unknown, there lately before lost and stolen from the said persons yet unknown, should be found and become; and divers sums of monies of the said persons yet unknown, then and there unlawfully and deceitfully, he the said william lilly did take, receive, and had, to tell and declare to the said persons yet unknown, where their goods, chattels, and things, so lost and stolen, as aforesaid, should be found and become, in contempt of the laws of england, to the great damage and deceit of the said alexander and anne, and of the said other persons yet unknown, to the evil and pernicious example of all others in the like case offending, against the form of the statute in this case made and provided, and against the publick peace, &c. _anne east, emme spencer, jane gold, katherme roberts, susannah hulinge_. _butler's character of_ william lilly. * * * * * "a cunning man[20], hight sidrophel. that deals in destiny's dark counsels, and sage opinions of the moon sells; to whom all people, far and near, on deep importances repair; when brass and pewter hap to stray, and linen slinks out of the way: [footnote 20: _a cunning man, hight_ sidrophel. 'william lilly, the famous astrologer of those times, who in his yearly almanacks foretold victories for the parliament with as much certainty as the preachers did in their sermons; and all or most part of what is ascribed to him by the poet, the reader will find verified in his "letter," (if we may believe it) wrote by himself to elias ashmole, esq.' for further curious information respecting william lilly, the reader may consult _dr. grey's notes to hudibras_, vol. ii. page 163, &c. edition 1819, in 3 vols, 8vo.] when geese and pullen are seduc'd, and sows of sucking pigs are chous'd: when cattle feel indisposition, and need th' opinion of physician; when murrain reigns in hogs or sheep, and chickens languish of the pip; when yeast and outward means do fail, and have no power to work on ale; when butter does refuse to come, and love proves cross and humoursome; to him with questions and with urine, they for discov'ry flock, or curing. * * * * * he had been long t'wards mathematics, opticks, philosophy, and staticks, magick, horoscopy, astrology, and was old dog at physiology: but, as a dog that turns the spit, bestirs himself, and plies his feet to climb the wheel, but all in vain, his own weight brings him down again; and still he's in the self-same place, where at his setting out he was: so, in the circle of the arts, did he advance his nat'ral parts: till falling back still, for retreat, he fell to juggle, cant, and cheat: for as those fowls that live in water are never wet, he did but smatter: whate'er he labour'd to appear, his understanding still was clear, yet none a deeper knowledge boasted, since old hodge bacon, and bob grosted, * * * * * do not our great _reformers_ use this sidrophel to forebode news? to write of victories next year, and castles taken yet i'th' air? of battles fought at sea, and ships sunk, two years hence, the last eclipse? a total o'er throw giv'n the king in cornwall, horse and foot, next spring? and has not he point-blank foretold whatso'er the _close committee_ would? made mars and saturn for the _cause_, the moon for _fundamental laws_; the ram, the bull, the goat, declare against the _book of common prayer_; the scorpion take the _protestation_, and bear engage for reformation; made all the _royal stars_ recant, compound, and take the covenant." the end. * * * * * maurice, printer, fenchurch street. the influence of the stars plymouth william brendon and son printers [illustration: wheel of pythagoras. facsimile from an old woodcut date. 1657. _frontispiece and cover._] the influence of the stars a book of old world lore by _rosa baughan_ author of "the handbook of palmistry"; "character in handwriting"; etc., etc. _in three parts_ part i. astrology. part ii. chiromancy part iii. physiognomy to which are added chapters on the significance of the moles of the body astrologically considered, the mystical wheel of pythagoras and the methods of working it fourth edition, revised and enlarged by the author _illustrated with ten plates_ london kegan paul, trench, trübner & co., ltd. dryden house, gerrard street, soho 1904 transcriber's note: minor typographical errors have been corrected without note. dialect spellings, contractions and inconsistencies in the text have been retained as printed. words enclosed by square brackets replace the symbol, as it is not possible to represent the symbol itself in plain text. "ye stars which are the poetry of heaven! if, in your bright leaves we read the fate of men and empires--'tis to be forgiven, that in our aspirations to be great, our destinies o'erleap this mortal state and claim a kindred with you; for ye are a beauty and a mystery and create in us such love and reverence from afar, that life, fame, power, and fortune have named themselves a star." byron. contents part i. astrology chapter page i. astrology 4 ii. the alphabet of astrology 12 iii. concerning the signs of the zodiac 17 iv. of the natures of the seven planets and of their essential and accidental dignities 23 v. of the influences of the seven planets 34 vi. concerning the twelve houses of heaven and their powers 50 vii. an explanation of various terms used in astrology 54 viii. of the figure of the heavens 59 ix. of the influences of the fixed stars 65 x. of the effect of each planet in each of the twelve houses 70 xi. on forming a general judgment on a nativity 76 xii. concerning directions and horary questions 92 xiii. solar horoscopes 103 xiv. aphorisms culled from the works of ptolemy and other ancient astrologers 120 part ii. chiromancy xv. chiromancy and its origin 125 xvi. concerning the principal lines in the hand and the mounts 129 xvii. the line of life 137 xviii. the line of heart and line of head 143 xix. the saturnian line 150 xx. the line of the sun and line of health 155 xxi. on the ring of venus, the wrist lines and the letter m to be seen in most hands 160 xxii. concerning chance lines; that is, lines which are sometimes--but only rarely--seen on any hand 166 xxiii. concerning the fingers and thumb and nails 169 xxiv. of the various marks to be seen on the hand 177 xxv. the triangle, the quadrangle and the happy hand 182 part iii. physiognomy xxvi. physiognomy 185 xxvii. the forehead and eyebrows 194 xxviii. the eyes and eyelashes 201 xxix. the nose 211 xxx. the mouth, teeth, jaw and chin 221 xxxi. the hair and ears 231 xxxii. the signatures of the planets 237 xxxiii. the moles on the face 246 xxxiv. moles having no corresponding moles on the face 254 xxxv. the zodiacal marks 258 xxxvi. concerning alfridaries 263 xxxvii. concerning the wheel of pythagoras and the method of working it 267 list of illustrations wheel of pythagoras _frontispiece and cover_ the earth _to face chapter vi._ natus. 9th january, 1889 " " _viii._ facsimile of a map of a horary question from lilly's "astrology" " " _xii._ principal lines on the palm of the hand " " _xvi._ the line of life " " _xvii._ chance lines on the hand " " _xxii._ various marks on the hand " " _xxiv._ the happy hand " " _xxv._ the planets' places on the face " " _xxvii._ alfridary table " " _xxxvi._ foreword of all subjects that have at any time engaged the attention of the world, there is none more ancient than astrology. in the east--where it first arose at a period of very remote antiquity--it still holds sway and in every part of the world (especially among the learned) it reigned supreme until the middle of the seventeenth century. that it not only ruled the daily actions of individuals but swayed the councils of princes, is shown by the records of every nation that has a history (and by none more fully than by that of england); yet the present generation seems never, until quite lately, to have cared to inquire on what basis this belief could have been for so many ages supported. during the past ten years, however--possibly from a reaction growing out of the realism by which we have been so long oppressed--a new interest in these old-world beliefs has sprung up and it is to satisfy that interest that this book (containing the results of many years' study) was written. chiromancy and physiognomy are both based on astrology and are, therefore, quite in place as the second and third parts of a work treating of the influence of the stars. many of the modern writers on chiromancy seem disposed to deny its affinity to astrology, with which it is, however, inseparably connected. dr. saunders, in the preface to his exhaustive work on chiromancy and physiognomy, published in 1671, and dedicated to his friend lilly, the great astrologer, says: "for our more orderly proceeding with the body of this work, it is in the first place necessary to be observed that there are seven planets, named _stellæ errantes_--wandering stars--which have each of them its separate character as they are used in astrologie; the which stars have great power over inferior bodies and do, each of them, govern some part or other of man's body and they _especially have their material existence in the hand_ and without astrology chiromancy could not subsist and be subservient to true wisdom." now, why, in the face of this and many other equally forcible words among the old-world authorities, do the modern writers try to force their own crude theories upon us? to drag the time-honoured study of chiromancy into the turmoil of nineteenth-century existence and--by robbing it of its mysticism--to strain it into unison with the realism of modern thought, strikes the earnest student with the same sense of incongruity as would the hanging of a carnival mask over the mystically calm features of an antique statue. rosa baughan. _november, 1904._ the influence of the stars astrology "to doubt the influence of the stars is to doubt the wisdom and providence of god."--tycho brahe. chapter i. that a certain power, derived from æthereal nature, pervades the whole earth, is clearly evident to all. fire and air are altered by the motions of the æther, and these elements, in their turn, encompassing all inferior matter, vary it, as they themselves are varied, acting equally on earth and water, on plants and animals. the sun, not only by the change of the seasons, brings to perfection the embryo of animals, the buds of plants and the springs of water, but also, by his daily movement, brings light, heat, moisture, dryness and cold. the moon, being of all the heavenly bodies the nearest to earth, has also much influence, and things animate and inanimate sympathise and vary with her. by her changes rivers swell or are reduced, the tides of the sea are ruled by her risings and settings, and animals and plants are influenced as she waxes or wanes. the stars also produce in the ambient[1] many impressions, causing heats, winds and storms, to the influence of which earthly things are subjected. the force of the sun, however, predominates, because it is more generally distributed; the others either co-operate with his power or diminish its effects. the moon more frequently does this at her first and last quarter; the stars act also in the same way, but at longer intervals and more obscurely than the moon. from this it follows that not only all bodies which may be already in existence are subjected to the motion of the stars, but also that the impregnation and growth of the seeds from which all bodies proceed are moulded by the quality in the ambient at the time of such impregnation and growth. when, therefore, a person has acquired a thorough knowledge of the stars (not of what they are composed, but of the _influences_ they possess), he will be able to predict the mental and physical qualities and the future events in the existence of any one whose actual moment of birth is accurately given to him. but the science of astrology demands great study, a good memory, constant attention to a multitude of different points and much power of deductive judgment; and those persons who undertake to cast horoscopes without possessing these qualities, must necessarily make frequent mistakes in their judgments, which, perhaps, accounts for much of the disbelief which exists as regards the power of astrology; but it is unfair to blame the science for inaccuracies which are only the result of the ignorance of its exponents. no one should attempt to pronounce judgments on the influence of the stars without having first given years of study to the subject; and even then, unless he should have been born under certain influences,[2] he will never become a proficient astrologer. [1] the ambient means the heavens when spoken of in a general manner. [2] saturn, mercury and the moon. the practice of observing the stars began in egypt in the reign of ammon (about a thousand years before the christian era), and was spread by conquest in the reign of his successor into the other parts of africa, asia, and europe; but it appears to have been taught in the earliest ages by oral tradition only, for there is no good evidence of its having been reduced to written rules before some years after the first century of the christian era, when claudius ptolemy (who was born and educated in alexandria) produced a work called _tetra-biblos_, or _quadripartite_, being four books of the influences of the stars. in this treatise (translated into english by john whalley--professor of astrology--in the year of 1786) ptolemy seems to have collected all that which appeared to him of importance in the science. another translation of the _tetra-biblos_, rendered into english from the greek paraphrase of that work by proclus, was made in 1822 by j. m. ashmand and this is, by most people, preferred to the translation made by whalley. somewhere between 1647 and 1657, placidus di titus, a spanish monk, published a system of astrology, founded, to a great extent, upon ptolemy's calculations. this work was printed in latin and is called the _primum mobile_, or _first mover_, and was translated by john cooper in 1816; other translations have appeared, but his is the best among them. the planetary orbs, which the ancients recognised as having the most powerful influence, were seven in number (now known under the latin names of the principal deities of the heathen mythology), viz.: jupiter, saturn, the sun, mercury, venus, mars and the moon. it may be objected that science has long since revealed to us many more planets than the seven known to the ancients; but, in considering a study so mystical as that of astrology, it is better to adhere to the theories of the old-world writers. in the earliest ages almost all the inhabitants of the earth led pastoral lives--were, in fact, merely shepherds--but amongst these shepherds there naturally arose, from time to time, men of superior intelligence, whose imaginations (purified and strengthened by solitude and the constant communion with nature which grew out of that solitude) led them to the study of those distant lights which they saw, night after night, appear and disappear in the wide expanse of the heavens above them. of purer lives and more impressionable than we moderns, they were necessarily more open to the influences of nature; and all their thoughts being given to the study of the mysteries by which they felt themselves surrounded, their intuitive perception is likely to be a safer guide on mystical subjects than the scientific conjectures of our day. besides, as the results produced by their methods were astoundingly correct, why should we imagine ourselves capable of bettering their theories? jupiter, saturn, mars and mercury are _still_ the most important planets, whilst the moon (though so small) has a more subtle influence in consequence of her nearness to us; whilst of the sun's power over us and the whole creation there can, of course, be no question. each of these seven planets is in the ascendant once during the space of the twenty-four hours forming the day and night; and according to the junction of two or more planets under which a person is born, his outward appearance, character and fate, will be influenced. the sign of the zodiac, too, under which a child comes into the world, possesses a power to produce a particular form of body and mental inclination, always, however, _subject to the influence_ of the seven planets. it must also be borne in mind that the planets dominating the lives of both parents would, to a certain extent, have an influence not only during the pre-natal period of our existence, but also in arresting or hurrying forward the moment of our advent into life. the father's influence is strong at the moment of conception; the mother's during the whole period of pre-natal existence. in this way we can account for the resemblance between parents and children, and also for the physical and mental qualities which we see constantly reproduced through a long line of ancestry. it is rarely that one planet is the sole influence of a life, for the child at birth may, and more generally does, receive influences from several planets, and some not those of the father or mother; and thus we can account for the innumerable differences of mind and body to be found among members of the same family. for the benefit of those who object that there is too great a leaning to what they would call "the dangerous doctrine of fatalism" in these old-world beliefs, it may be well to quote a few reassuring words from a very able and voluminous writer on these subjects, dr. richard saunders, who modestly styles himself on the title-page of his learned work (published in 1671) student in astrology and physic. "the stars," he says, "have such an influential power over us that we act by them and, though _they are but second causes_, their influences do so necessitate us that we cannot avoid their fatality, _unless_ we have recourse to the first cause which governs this all." in other words, though the stars influence us, god rules the stars. chapter ii. the alphabet of astrology the science of astrology consists of four branches, namely, _mundane astrology_, which is the art of foreseeing, by the aspect of the stars, at certain periods, the events likely to happen to nations, such as pestilences, wars, inundations and earthquakes; _atmospherical astrology_, which is the art of foreseeing, by the positions of the heavenly bodies, the quality of the weather at any particular time or place; _the casting of nativities_, or the art of foretelling, from the position of the stars at the moment of birth, the fate and character of the native; and _horary astrology_, or the art of foreseeing, by the positions of the heavens at the moment, the result of any business or circumstance. as the two former branches are treated in the astrological almanacks issued every year by zadkiel, raphael, orion, and others, it is needless to go into them; but as the casting of nativities and the answering of horary questions require individual treatment, the working of these two branches of astrology (_after the ancient methods_) shall be described as clearly as possible. before the student can do anything in astrology he must master its alphabet--that is, he must make himself thoroughly acquainted with the symbols used to represent the planets, the signs of the zodiac and the aspects. the planets recognised by the ancient astrologers are, as we have seen, seven in number, and are as follows, with their symbols:--saturn, [symbol]; jupiter, [symbol]; mars, [symbol]; sol, [symbol]; venus, [symbol]; mercury, [symbol]; luna, [symbol]. there are also the dragon's head, thus symbolised, [symbol]; and the dragon's tail, [symbol]. these are neither planets nor signs of the zodiac, nor constellations, but are only the nodes or points where the ecliptic is crossed by the moon. one of these points looks northward, where the moon begins her northern latitude, and the other points southward, where she commences her south latitude. the head of the dragon is considered of a benevolent nature; the tail of the dragon is of evil tendency. there are also the twelve signs of the zodiac, which are as follows, with their symbols:- northern. southern. [symbol] aries [symbol] libra [symbol] taurus [symbol] scorpio [symbol] gemini [symbol] sagittarius [symbol] cancer [symbol] capricorn [symbol] leo [symbol] aquarius [symbol] virgo [symbol] pisces through these twelve signs the planets continually move, and are ever in one or other of them. they are divided into _north_ and _south_. the first six, from aries to virgo, are _northern_; the latter six, from libra to pisces, are _southern_; this is because the sun and planets when in the first six are north of the equator, and when in the last six they are south of that line. each point of the zodiac rises and sets once every twenty-four hours, occasioned by the earth's revolution on its axis once every day; therefore, when any given point is _rising_, the opposite point must be _setting_.[3] [3] aries is always opposite to libra; taurus to scorpio; and so on of all the rest, as shown by the table given (p. 11). as the zodiac consists of 360 degrees from the first point of aries until we come to that point again, and as these are divided into twelve portions or signs, they must consist of 30 degrees each. the aspects are five in number; they represent certain positions which the planets bear to each other as they move through the signs of the zodiac; they are as follows, with their symbols:- [symbol] conjunction], when two planets are in the same place, viz., in same degree of the same sign. [symbol] sextile, when they are 60 degrees or two signs apart. [symbol] square, when they are 90 degrees or three signs apart. [symbol] trine, when they are 120 degrees or four signs apart. [symbol] opposition, when they are 180 degrees or six signs asunder. the conjunction ([symbol]) is rather a position than an aspect, as planets can hardly be said to aspect each other when they are in the same place. when saturn is in the first degree of aries, and any planet in the same degree of that sign, they are said to be in conjunction; this is good or evil, according to the nature of the planets thus posited. the trine ([symbol]) is the most powerful of all the good aspects. the sextile ([symbol]) is favourable. the square ([symbol]) is evil. the opposition ([symbol]) is also very evil. there are several other aspects (sometimes called the "modern aspects") invented by kepler; but as they only appear to complicate what is at best a very intricate study, it is best to ignore them and adhere in this, as in the matter of the planets, to the old methods. chapter iii. concerning the signs of the zodiac the zodiac is a band or belt, measuring about 14 degrees in breadth, but, as venus sometimes appears to have more than her real latitude, it is more correctly considered to be 18 degrees in breadth. the _ecliptic_, or path of the sun, passes exactly through the centre of the zodiac, longitudinally. the ancients divided the zodiac into _ten signs_--libra being omitted altogether, virgo and scorpio being merged into one, thus: virgo-scorpio. this accounts for the similarity of their symbols, [virgo] [scorpio]. ptolemy divides the zodiac into twelve equal parts, of 30 degrees each. he says: "the beginning of the whole zodiacal circle (which in its nature as a circle can have no other beginning or end capable of being determined) is, therefore, assumed to be the sign aries, which commences at the vernal equinox in march." one of the many objections urged against ptolemy's system of astrology is that the signs are continually moving from their positions; but ptolemy seems to have been aware of this motion of the signs, and has met this objection by what he says in the twenty-fifth chapter of the first book of the _tetra-biblos_, where he makes it clear that the respective influences he ascribes to the twelve signs were considered by him to belong rather to the _places_ they occupied in the ambient than to the stars of which they are composed; and he especially speaks of the _ambient_ as producing the effects attributed to the respective signs of the zodiac when in the ascendant in a nativity; thus his astrology is just as applicable to modern astronomy as it was to his own. the signs have been divided into four _triplicities_, thus: _fiery_ [aries], [leo ], [sagittarius]; _earthy_, [taurus], [virgo], [capricorn]; _airy_, [gemini], [libra], [aquarius]; and _watery_, [cancer], [scorpio], [pisces]. the _bicorporal_, or double-bodied, signs are [gemini], [pisces], and the first half of [sagittarius]. the _fruitful_ signs are [cancer], [scorpio], [pisces]; the barren signs are [gemini], [leo], and [capricorn]. these descriptions are useful in showing the modifications brought to bear (by the sign ascending) on the planet's influence. but, when no planets are in or near the ascendant at birth, the following descriptions of the temperament and form of body produced by each sign ascending at birth should be used. aries ([symbol]) is a hot and fiery sign and produces a lean body, spare and strong, large bones, grey eyes, with a quick glance and sandy or red-coloured hair. the temper is violent. it governs the head and face; its colour is white. taurus ([symbol]) differs greatly, in its effects, from the preceding sign; it is cold and dry, and gives a broad brow and thick lips. a person born under it is melancholy and slow to anger but, when roused, furious and difficult to be appeased. it governs the neck and throat; its colour is red. gemini ([symbol]) is in nature hot and moist and produces a person of straight, tall body, sanguine complexion, brilliant eyes and light brown hair. the temperament of those born under gemini is lively and the understanding good. this sign governs the arms and shoulders; its colours are red and white. cancer ([symbol]) is by nature cold and moist; it produces a native fair and pale, short in stature, with a round face, sand-coloured brown hair and grey eyes. those born under it are phlegmatic, indolent and gentle tempered. women born under this sign generally have many children. it governs the breast and stomach; its colours are green and russet-brown. leo ([symbol]) is a fiery, hot and dry sign. when it rises at birth without any planet being near the ascendant, the native will be of tall stature, with yellow hair, ruddy complexion and oval face, and he will have a quick glance and a strong voice. it governs the heart, the back and the neck; its colours are red and green. virgo ([symbol]) is an earthy, cold, barren, feminine sign. when it ascends, it shows a well-formed body, slender and tall, straight, dark-brown hair and a round face. the mind of the native is ingenious, but rather inconstant. it governs the belly; its colour is black speckled with blue. libra ([symbol]) is an aërial, sanguine, masculine, hot and moist sign. rising at birth it produces a well-made body, with long limbs, an oval and beautiful face, sanguine complexion, straight flaxen hair and grey eyes. those born under it are courteous, just and honourable. it governs the loins; and the colours under its rule are black, crimson and tawny. scorpio ([symbol]) is a moist, phlegmatic, feminine sign. it gives a strong, corpulent body, low stature, thick legs, hair growing low on the forehead and heavy eyebrows. those born under this sign are reserved, thoughtful, subtle and malicious. it governs the lower parts of the body; the colour under its rule is brown. sagittarius ([symbol]) is a fiery, masculine sign. the person born under its rule is handsome, with a rather long face and features, chestnut hair, inclined to baldness and ruddy complexion; the body strong and active. those born under this sign are fond of field sports, are good riders, and are lovers of animals. they are kindly, generous and careless of danger. this sign governs the thighs and hips, and rules yellow and green. capricorn ([symbol]) is an earthy, cold, dry, feminine sign. it produces a person of slender stature, with a long neck, narrow chest and dark hair. the mind is quick, witty and subtle. it governs the knees and hams and, in colours, it rules black or dark brown. aquarius ([symbol]) is an airy, moist, masculine sign. in a nativity where no planets are in or near the ascendant, it would produce a person of a well-set, strong body, long face and delicate complexion, with brown hair. it governs the legs and ankles and rules the sky-colour or blue. pisces ([symbol]) is a watery, cold and feminine sign. it produces a person of short stature and fleshy body, with a rather stooping gait. those born under its influence are indolent and phlegmatic. it governs the feet and toes and presides over the pure white colour. it is needful to remember the colours belonging to the signs, as they are especially useful in horary questions. chapter iv. of the natures of the seven planets and of their essential and accidental dignities of the seven planets jupiter and venus, because of the heat and moisture predominant in them, are considered by the ancients as benefics or causers of good. the moon is so considered for the same reasons, though in a less degree. saturn and mars are causers of evil or malefic; the first from his excess of cold, and the other from his excess of heat. the sun and mercury are deemed of common influence--that is, either of good or evil, according to the planets with which they are connected. the planets have particular familiarity with certain places in the zodiac by means of parts designated as their houses, and also by their _triplicities_, _exaltations_ and _terms_. the nature of their familiarity by _houses_ is as follows:-cancer and leo are the most northerly of all the twelve signs; they approach nearer than the other signs to the zenith of this part of the earth, and thereby cause warmth and heat; they are consequently appropriated as houses for the two principal and greater luminaries; leo for the sun, as being masculine; and cancer for the moon, as being feminine. saturn, since he is cold and inimical to heat, moving also in a superior orbit most remote from the luminaries, occupies the signs opposite to cancer and leo; these are aquarius and capricorn, and they are assigned to him in consideration of their cold and wintry nature. jupiter has a favourable temperament, and is situated beneath the sphere of saturn; he, therefore, occupies the next two signs, sagittarius and pisces. mars is dry in nature and beneath the sphere of jupiter; he takes the next two signs, of a nature similar to his own, viz., aries and scorpio, whose relative distances from the houses of the luminaries are injurious and discordant. venus, possessing a favourable temperament, and, placed beneath the sphere of mars, takes the next two signs, taurus and libra. these are of a fruitful nature and preserve harmony by the sextile distance; this planet is never more than two signs distant from the sun. mercury never has greater distance from the sun than the space of one sign, and is beneath all the other planets; hence he is nearest to both luminaries, and the remaining two signs, gemini and virgo, are allotted to him. the "houses" of the planets are readily shown by the following table. it is exactly the same as that found in the mummy-case of the archon of thebes, in ancient egypt, as may be seen at the british museum: [leo] [sun] [moon] [cancer] [virgo] [taurus] [gemini] [libra] [venus] [taurus] [scorpio] [mars] [aries] [sagittarius] [jupiter] [pisces] [capricorn] [saturn] [aquarius] it will be seen, at once, from this table that the sun and moon have each only one house assigned them. all planets are most powerful in that sign which constitutes one of their houses. planets receive detriment in the signs opposite to those of their houses. thus, saturn would receive detriment in cancer and leo, which are the signs opposite to his houses, capricornus and aquarius. there are some signs in which the planets are found to be very powerful, though not to the same extent as when in their own houses; these are called the "exaltations" of the planets, and the signs opposite to these are those in which they receive their "fall" when they are considered to be weak in power. saturn has his exaltation in libra; his "fall" would therefore be in aries. he governs the airy triplicity, which is composed of the signs gemini, libra and aquarius by day, and in all the twelve signs he has these degrees (zodiacal signs) allotted him by ptolemy for his terms: in aries 27, 28, 29, 30. in taurus 23, 24, 25, 26. in gemini 22, 23, 24, 25. in cancer 28, 29, 30. in leo 1, 2, 3, 4, 5, 6. in virgo 19, 20, 21, 22, 23, 24. in libra 1, 2, 3, 4, 5, 6. in scorpio 28, 29, 30. in sagittarius 21, 22, 23, 24, 25. in capricornus 26, 27, 28, 29, 30. in aquarius 1, 2, 3, 4, 5, 6. in pisces 27, 28, 29, 30. the meaning of which is that if saturn should rise in any of these degrees it is a sign that he is not void of essential dignities; or, if he is posited in any of the following degrees (which he is allowed for his face or decanate) he is still not devoid of dignities. this is to be understood of all the planets. saturn is allotted for his face these degrees: in taurus 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. in leo 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. in libra 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. in sagittarius 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. in pisces 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. jupiter has his exaltation in cancer and his fall in capricornus. he rules the fiery triplicity, aries, leo and sagittarius, by night. he has these degrees allotted for his terms: in aries 1, 2, 3, 4, 5, 6. in taurus 16, 17, 18, 19, 20, 21, 22. in gemini 8, 9, 10, 11, 12, 13, 14. in cancer 7, 8, 9, 10, 11, 12, 13. in leo 20, 21, 22, 23, 24, 25. in virgo 14, 15, 16, 17, 18. in libra 12, 13, 14, 15, 16, 17, 18, 19. in scorpio 7, 8, 9, 10, 11, 12, 13, 14. in sagittarius 1, 2, 3, 4, 5, 6, 7, 8. in capricornus 13, 14, 15, 16, 17, 18, 19. in aquarius 21, 22, 23, 24, 25. in pisces 9, 10, 11, 12, 13, 14. he has for his face, or decanate: of gemini 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. of leo 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. of libra 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. of capricornus 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. of pisces 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. mars has aries for his day-house and scorpio for his night-house. he is exalted in capricornus, and has his fall in cancer. he governs the watery triplicity, viz., cancer, scorpio and pisces, and he has these degrees in each sign for his terms: in aries 22, 23, 24, 25, 26. in taurus 27, 28, 29, 30. in gemini 26, 27, 28, 29, 30. in cancer 1, 2, 3, 4, 5, 6. in leo 26, 27, 28, 29, 30. in virgo 25, 26, 27, 28, 29, 30. in scorpio 1, 2, 3, 4, 5, 6. in aquarius 26, 27, 28, 29, 30. in pisces 21, 22, 23, 24, 25, 26. he has allotted to him for his face these degrees: in aries 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. in gemini 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. in leo 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. in virgo 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. in pisces 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. the sun rules the fiery triplicity--aries, leo and sagittarius--by day. he is exalted in the sign of aries, and receives his fall in libra. he has no degrees admitted him for his terms, but in the twelve signs he has the following degrees for his face: in aries 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. in gemini 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. in virgo 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. in scorpio 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. in capricornus 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. venus governs the earthy triplicity--taurus, virgo and capricornus--by day. she is exalted in pisces, and has her fall in virgo. she has the following degrees for her terms: in aries 7, 8, 9, 10, 11, 12, 13, 14. in taurus 1, 2, 3, 4, 5, 6, 7, 8. in gemini 15, 16, 17, 18, 19. 20. in cancer 21, 22, 23, 24, 25, 26, 27. in leo 14, 15, 16, 17, 18, 19. in virgo 8, 9, 10, 11, 12, 13. in libra 7, 8, 9, 10, 11. in scorpio 15, 16, 17, 18, 19, 20, 21. in sagittarius 9, 10, 11, 12, 13, 14. in capricornus 1, 2, 3, 4, 5, 6. in aquarius 13, 14, 15, 16, 17, 18, 19, 20. in pisces 1, 2, 3, 4, 5, 6, 7, 8. the following degrees are allowed for her face: in aries 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. in cancer 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. in virgo 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. in scorpio 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. in pisces 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. mercury governs the airy triplicity, viz., gemini, libra and aquarius, by night. he has his exaltation in virgo, and his fall in pisces. he has the following degrees for his terms: in aries 15, 16, 17, 18, 19, 20, 21. in taurus 9, 10, 11, 12, 13, 14, 15. in gemini 1, 2, 3, 4, 5, 6, 7. in cancer 14, 15, 16, 17, 18, 19, 20. in leo 7, 8, 9, 10, 11, 12, 13. in virgo 1, 2, 3, 4, 5, 6, 7. in libra 20, 21, 22, 23, 24. in scorpio 22, 23, 24, 25, 26, 27. in sagittarius 15, 16, 17, 18, 19, 20. in capricornus 7, 8, 9, 10, 11, 12. in pisces 15, 16, 17, 18, 19, 20. these degrees are assigned him for his face: in taurus 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. in cancer 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. in virgo 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. in sagittarius 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. in aquarius 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. the moon governs the earthy triplicity, viz., taurus, virgo and capricornus, by night. she is exalted in taurus, and has her fall in scorpio. the sun and the moon have no terms assigned them. in the twelve signs she has these degrees assigned her for her face: in taurus 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. in cancer 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. in libra 1, 2, 3, 4, 5, 6, 7, 8, 9, 10. in sagittarius 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. in aquarius 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. a planet in his fall is very weak in his influence. the houses count first in dignity, then the exaltation; afterwards the triplicity, the terms, and the faces. the meaning of this is, if a planet is in any of the signs we call his house or houses, he is essentially strong, and he is allowed five dignities. if he is in the sign in which he is said to be exalted, he is allowed four dignities. if he should be placed in any of the signs allowed him for his triplicity, he is allowed three dignities. if in any of the degrees in the signs which are given as his terms, he has two dignities. if in any of the degrees of the sign given to him as his face, he is allowed one essential dignity. accidental dignities are when a planet is swift in motion, angular or in sextile aspect with jupiter or venus. there was a great difference between the arabian, indian, and greek methods in the disposing of the degrees of the sign to each planet until the time of ptolemy. since then almost all astrologers followed the method he left, which is that which has been given in this chapter. chapter v. of the influences of the seven planets the planet saturn is the most remote of the seven planetary orbs recognised by the ancient writers on astrology. he is of a pale ash colour, slow in motion, only finishing his course through the twelve signs of the zodiac in 29 years and about 157 days. his greatest north latitude from the ecliptic is 2 degrees 48 minutes; his south latitude is 2 degrees 49 minutes. those born with this planet well-dignified[4] are studious, grave, economical, prudent, patient and in all their actions sober and somewhat austere. they are not much given to the love of women, but they are persons of much depth of feeling, and, when they do love, they are very constant. they are given to the study of occult matters,[5] and are of a melancholic, suspicious and jealous temperament. in person _when well-dignified_ saturn gives a rather tall stature and long limbs. the hair is dark, the eyebrows much marked and generally meeting between the eyes, which are dark brown, deep set and close together. the nose is long and generally somewhat bent over the lips and the under jaw slightly protrudes. the complexion is sallow, the ears large and the hands and feet are generally long, but not fleshy. [4] the foregoing chapter explains this term. [5] the chaldees averred that when saturn was powerful in a nativity the person then born was "mystical and confederate in secrecy." those born under the potent aspect of saturn are generally slow of speech and their voices are harsh; when saturn rises in a horoscope _devoid of dignities_, the native is envious, covetous, malicious, subtle, untruthful and of a discontented disposition. in person frequently deformed, with long and irregular features, the eyes and hair dark and the skin yellow and harsh. in man's body this planet rules the spleen, the right ear, the lips and the teeth. in illness he gives ague, palsy, ruptures (especially should he rule in the sign of scorpio), jaundice, toothache and all affections of the sight, of the ear, of the teeth and jaws and of the legs. the herbs he governs are the hemlock, hellebore, burdock, sage, henbane, rue, nightshade and mandrake. the trees under his rule are the willow, the yew, the cypress, the box-tree and the pine. the beasts he governs are the elephant, the wolf, the bear, the dog,[6] the basilisk, the crocodile, the scorpion, the serpent, the rat, the mouse and all manner of creeping things; among birds, the crow, the cuckoo, the raven, the owl and the bat. [6] this animal has been probably assigned to him by reason of its sagacity and extreme fidelity--constancy in feeling being one of the attributes given by the planet saturn when well-dignified. of fish he rules the eel, the tortoise and all shell fish. the minerals he governs are lead and the dross of all metals. his stones are jet, onyx and all dark stones which are incapable of polish. the colour he rules is black. he rules saturday--the first hour after sunrise, and the eighth hour of the same day. his number is 55. in gathering the herbs under his rule the ancients were particular to do so in his hours, as this rendered the medicament more powerful. this is to be observed regarding the herbs ruled by all the planets. saturn's orb is nine degrees before and after any aspect; that is, his influence begins to operate when either he applies to any planet or it applies to him within nine degrees of his perfect aspect, and his influence continues in force until he is separated nine degrees from the aspect. his angel is cassiel. his friends are jupiter, venus, mercury and the moon; his enemies are mars and the sun. jupiter is the next planet below saturn and is of a bright, clear, azure colour. he much exceeds saturn in motion, as he finishes his course through the twelve signs in twelve years. his greatest north latitude is 1 degree 38 minutes, and his greatest south latitude 1 degree 40 minutes. when he rises at birth well-dignified he gives an erect, tall stature, sanguine complexion, oval face, large grey eyes, thick brown hair, full lips and good teeth. in temperament those born under the good influence of this planet are honourable, generous and hospitable, but loving material pleasures, kind and affectionate to wife and family, charitable, desiring to be well thought of and hating all mean and sordid actions. the voices of those born under jupiter are clear and sonorous. when this planet rises _devoid of dignities_ the native will be gluttonous, profligate, vain, and boastful, of mean abilities and shallow understanding, easily seduced to extravagance and a tyrant to those of his family and household. in man's body he rules the lungs and the blood, and of diseases he gives apoplexy, gout, inflammation of the lungs, pleurisy and all illnesses proceeding from corruption of the blood. the herbs he governs are cloves, mace, nutmeg, gilliflower, marjoram, mint, borage and saffron. of trees, he rules the mulberry, the olive, the vine, the fig, the beech and the pear-tree. of beasts, the sheep, the hart, the ox and all those animals that are useful to man. of birds, the stork, the snipe, the lark, the eagle, the pheasant, the partridge and the peacock. of fishes, the whale, the dolphin and the sword-fish. his metal is tin. his stones are the sapphire, the amethyst and the emerald. of colours he rules red mixed with green. his day is thursday and he rules the first hour after sunrise and the eighth hour. his number is 78. his orb is 9 degrees before and after any aspect. all the planets except mars are his friends. his angel is zadkiel. mars in order succeeds jupiter. he appears of a red colour, and finishes his course through the zodiac in 1 year 321 days. his greatest north latitude is 4 degrees 31 minutes. his south latitude is 6 degrees 47 minutes. when he is well-dignified in a horoscope, the native is courageous, confident, loving war and all that belongs to it, jealous of honour, hot-tempered and a great lover of field-sports. in person he will be of middle stature, broad-shouldered and with big bones; the complexion of a red fairness; the hair is crisp or curly and also red, but this varies slightly according to the sign rising at birth; in watery signs the hair is not so red, and in earthy signs it is more chestnut; the eyes are grey and have a bold, fixed glance like that of a hawk. when he is ill-dignified at birth, the native is turbulent, cruel, boastful, a promoter of sedition, ungracious in manners and unscrupulous in his actions, with no fear of either god or man. he rules the head and face, the gall, the throat and intestines; and the diseases he gives are fevers, carbuncles, smallpox, all throat affections, all hurts to the head and face (especially by iron), and all diseases which arise from too much heat of blood; also accidents from four-footed beasts. the herbs over which he rules are the nettle, the thistle, onions, scammony, garlic, horehound, cardamons, mustard and all herbs giving heat. of trees, all those which are of a prickly nature, such as the holly, the thorn and the chestnut. of beasts, all fierce animals--the tiger, the panther, the wolf, the horse, the leopard, the wild ass and the bear. the dog is sometimes assigned to mars on account of its courage and combativeness. this delightful animal is probably ruled by both saturn and mars; the former giving it the quality of fidelity which it possesses in a degree beyond all other creatures. of fish, the pike, the barbel and the sword-fish. of birds, the hawk, the vulture, the kite, the eagle, the magpie and the cock, all of which are combative. the metal he rules is iron. the colour he rules is red. the stones, the carbuncle, the ruby and the blood-stone. his orb is 7 degrees before and after any aspect. he governs tuesday--the first hour after sunrise, and the eighth. his number is 39. his friend among the planets is venus, all the others are his enemies. his angel is samael. the sun passes through all the twelve signs of the zodiac in one year and a few hours over the 365 days which constitute the year. he has no latitude. when the sun rises at a birth well-dignified, the native is of an honourable disposition, but always desiring to rule, loving pomp, yet affable, speaking with gravity and without too many words and possessing much self-reliance and dignity of manner. in person he will be tall, well made, with golden hair, yellowish skin, large and piercing eyes and long, straight and well-formed features. when ill-aspected the native is arrogant, boastful, a spendthrift, proud, yet in poverty hanging on other men's charity, very loquacious, restless and without judgment. he governs the heart, the brain, the right eye and the arms; and the diseases he causes are all illnesses of the heart, such as swoons, palpitations, cramps, also diseases of the mouth, the brain, and the eyes. of colours he rules the yellow and orange colour. the plants subject to the sun are all those of pungent odours, such as the marigold, heliotrope, rosemary, balsam, peony, spikenard, musk, st. john's wort, and ginger. of trees he rules the palm, the laurel, the cedar, the orange-tree and the citron-tree. of beasts, the lion, the ram, the goat. of birds, the eagle, the cock, the buzzard. of fish, the star-fish, the crab-fish and the sea-fox. he governs sunday. his number is 34. of metals, gold. of colours he rules the yellow. of stones, the topaz, amber, chrysolite and all yellow stones. his orb is 15 degrees before any aspect, and as many after separation. his friends are all the planets except saturn and mars. his angel is michael. after the sun the planet venus succeeds in order; she is of a bright shining colour. her greatest north or south latitude is 2 degrees and 2 minutes. when she rises well-dignified in a nativity the person born will be of middle stature, rather inclining to shortness, with a beautiful complexion, light brown hair, the eyes large, of a blue or grey colour and with a slow and rather languishing movement, red lips, and dimples in the cheeks, chin and about the mouth. in disposition, gracious, very tender, inclined to love-making; easy of belief and not given to labour about anything; fond of music, plays, and all sorts of merry-makings. when ill-dignified at birth venus causes the native to be over-fat, with thick lips, and much flesh about the chin and cheeks. in disposition, sensual, riotous and immoral. venus governs the lower parts of the body, and the illnesses she gives are cancer and all affections of the womb. all the herbs she governs have a sweet smell and, generally, have smooth leaves and white flowers, such as the lily, both white and yellow, and the lily of the valley, also the water lily, the myrtle, maidenhair, violets and roses. the trees she rules are the walnut, the almond, the apple-tree, the box-tree, the sycamore, the ash and myrtle. of beasts, the hart, the rabbit, the calf and all small cattle. of birds, the dove, the sparrow, the nightingale, the swan, the pelican and the swallow. her metal is copper. her stones, white and red coral, rubies, the beryl, turquoise and lapis lazuli, because it expels melancholy. her colours are white and purple. her orb is 7 degrees before and after any aspect. her day of the week is friday, of which she rules the first and eighth hour after sunrise. her number is 45. her friends are all the planets, but saturn is the least sympathetic to her. her angel is anael. mercury is of a soft silver colour. his greatest north latitude is 3 degrees 33 minutes. his greatest south latitude is 3 degrees 33 minutes. when he rises well-dignified at a birth the native is a person of subtle intellect, an excellent logician, and possessing much eloquence in his speech; sharp and witty, of admirable memory, curious in occult knowledge, given to divination, and, if he should turn his attention to trade, no man would exceed him in the invention of new ways to gain wealth. in person, when mercury rises well-dignified, the native is of rather small stature, but elegantly formed, very active and supple in his limbs, and with long arms; he will have a long, narrow face, a high forehead, rather swelling at the temples, grey eyes with brown spots in them, delicate mouth, straight eyebrows, a skin of a pale yellow or olive colour, the hair of a red-brown, commonly called auburn. when ill-dignified at birth mercury gives a person of very small stature, with small, insignificant features and very small and quickly-moving eyes; and in character he is shifty, a boaster, foolishly loquacious and a great liar. he rules the liver, the tongue and the nerves, and the illnesses he gives are epilepsy, giddiness, dry cough, any affection of the tongue, and all nervous affections. the herbs attributed to him are generally those having a subtle smell, and having effect on the tongue, brain, lungs, or memory; they are vervain, adder's-tongue, aniseed, dragon-wort, and the reed. the trees are the elder and the filbert-tree. the animals are the squirrel, the weasel, the spider, the greyhound, the fox, the ape and all cunning and quickly-moving creatures. the birds, the parrot, the magpie, the crane, the linnet and the swallow. of fish, the jack-fish and the mullet. his metal is quicksilver. his stones all those of divers colours, white and red carnelian and marcasite, or fire-stone. in colours he rules azure, and all light blue colours. his orb is 7 degrees before and after any aspect. he governs wednesday--the first hour and the eighth after sunrise. his number is 114. the moon, venus, jupiter, the sun and saturn are his friends; mars is his enemy. his angel is raphael. the moon is the nearest to the earth of all the seven planets. she finishes her course through the whole twelve signs in 27 days 7 hours and 36 seconds. her greatest north latitude is 5 degrees and about 17 minutes, her greatest south latitude 5 degrees and 12 minutes. when she rises well-placed in a horoscope, she signifies a person of soft and gentle manners, timid, imaginative, loving pleasure and ease, yet fond of moving from place to place, rather capricious, but of a poetic and romantic turn of mind. in person, those born under good aspects of the moon are of middle height, with a round head and face, pale, soft skin, large light eyes, usually one a little larger than the other. the whole body inclined to be fleshy, the lips full, and the hair of a dull, light colour, but not at all inclined to gold. when the moon is ill-aspected at birth the native is indolent, sometimes a drunkard and vagabond, generally a liar, and, as lilly puts it, "a muddling creature." the moon governs the left side and the bladder. she gives dropsy, all cold and rheumatic diseases, colds or hurts in the eyes, convulsive fits, hysteria, and feminine weaknesses. the plants she governs are all those which have soft, juicy leaves, such as the lettuce, the melon, the gourd, the poppy, mushroom, cabbage and colewort. of trees, all those which have round, spreading leaves, such as the lime-tree and the sycamore. the beasts she rules are those which love the water, as the otter and the seal. she rules all sea fowl and also the goose, the duck and the night owl. of fish, the oyster, the cockle and the lobster. her colours are light greenish-blue mixed with white. her metal is silver. her stones, pearls, diamonds, opals, crystals and selenite. her orb is 12 degrees before and after any aspect. her day is monday; the first hour and the eighth after sunrise are hers. her number is 45. her friends are venus, jupiter, the sun, saturn and mercury. her enemy among the planets is mars. her angel is gabriel. [illustration: _to face chapter vi._] chapter vi. concerning the twelve houses of heaven and their powers the ancient astrologers divided the heavens into twelve houses. _the first house._--this is called the _ascendant_, and the planet rising therein--whether well or ill-dignified--will materially affect the mind, bodily appearance and fate of the native through his whole existence. this house is masculine, and governs the head and face of man and, if the planet mars be in this house at the time of birth, there will always be some blemish or mole in the face of the native; if a few out of the degrees have ascended the scar or blemish is, without fail, on the upper part of the head; if the middle part of the sign ascends the mark is in the middle of the face; if the latter part of the sign is ascending the mark is near the chin. this house represents the head, the tongue and the memory, and it governs in colours white. _the second house._--this house has signification of the native's wealth and worldly goods. the house is feminine, ruling the neck, and the colour is green. _the third house._--this governs brothers and sisters, short journeys, neighbours, letters and writings. it is masculine and governs the hands, arms and shoulders; its colours are red and yellow mixed. _the fourth house._--this rules the father, inheritances or property of the native, and shows his condition at the close of life. it is feminine, and rules the stomach, breast and lungs; its colour is red. _the fifth house._--this signifies the children of the native, also his success in speculation and hazardous games, the pleasures he enjoys and the wealth of the father. it rules the heart, back and liver, is masculine, and represents in colour black and white mixed. _the sixth house._--this concerns the native's servants, sheep, goats and small cattle. it also signifies the father's kindred. this house is feminine. it rules the belly and intestines and its colour is black. _the seventh house_ gives judgment of marriage and describes the man or woman in all love questions. it is masculine, it rules the haunches, and its colour is black. _the eighth house_ argues of death, of legacies and wills, also of the kind of death a man shall die; it is a feminine house. it rules the lower parts of the trunk of the body; its colours are green and black. _the ninth house_ gives judgment on voyages and long journeys, and also on events happening to the wife's kindred. it rules the hips and thighs. it is a masculine house; its colours are green and white. _the tenth house_ is called the _mid-heaven_, and is feminine. this concerns the native's mother, and also his calling. it rules the knees and hams, and its colours are red and white. _the eleventh house_ represents friends and friendship. it is masculine and rules the legs. _the twelfth house._--this house is often called the _evil dæmon_, for it is the house of sorrow, self-undoing, enemies and imprisonment. it governs great cattle. it is feminine, and rules the feet and toes, and in colour it governs green. the strongest houses are the first (the _ascendant_) and the tenth (the _mid-heaven_). the first, fourth, seventh, and tenth are called angular houses, and represent the four cardinal points of the compass; thus the first is east, the seventh west, the fourth is north, and the tenth south. the second, fifth, eighth, and eleventh houses are called succedent houses; the third, sixth, ninth, and twelfth houses are termed cadent houses (see plate 1). any planet posited in a cadent house is regarded as weak in its effects on the native. it is necessary to have thoroughly mastered the influences of the twelve houses, as well as those of the seven planets, and of the signs of the zodiac, before attempting to cast a nativity or to work a horary question. chapter vii. an explanation of various terms used in astrology _ascension, right._--the distance any body or point in the heavens is from the beginning of the ecliptic or first point of aries. it is measured in degrees and minutes of a degree. it is thus abbreviated, a. r. _ascension, oblique._--if a star be not on the equator, it will, when it rises, form an angle with that part of the equator which is rising at the same time, and this is called its _ascensional difference._--this, added to its right ascension (a. r.) if it have _south_ declination, but subtracted from it if it have _north_ declination, gives its oblique ascension. _application_ signifies the approach of two planets and is of three kinds: first, when a planet, swift of motion, applies to one of slower progress: for example, we will suppose mercury posited in 16 degrees of the sign gemini, and mars in 21 degrees of the same sign (_both being in direct motion_), mercury being swifter would overtake and form a conjunction with mars, which is termed a _direct application_. the second kind of application is formed by two retrograde planets: thus we will suppose mercury in 16 degrees of gemini and saturn in 15 degrees of the same sign, both retrograde. mercury being the swiftest planet, applies to saturn, a more ponderous planet, by retrogradation, and this is called a _retrograde application_. the third kind of application is when one planet, being direct in motion, meets another which is retrograde: for instance, we will suppose mercury retrograde in 16 degrees of gemini, and saturn _direct_ in motion in 12 degrees of the same sign; here mercury, being the higher planet, _applies to a conjunction_ of saturn by a retrograde motion. these two last are considered _evil_ applications. it should also be remembered that the superior planets, saturn, jupiter and mars, never apply to the inferior planets, venus, mercury and the moon, except by retrograde motion; but the inferior planets apply in both ways. _besieging_ signifies a planet situated between the two malevolent planets, saturn and mars: thus, if saturn were in the 12th degree of aries, jupiter in the 14th, and mars in the 16th, jupiter would then be _besieged_ by the two malefic planets, saturn and mars. this is, of course, an evil position. _cazimi._--a planet is said to be in _cazimi_ when it is in the heart of the sun: that is, only 17 minutes before or after the sun. all astrologers agree that a planet is fortified by this position, but a planet when _combust_ is very evil in its influences. _direct motion_ signifies that a planet is moving on its natural course, according to the succession of the signs of the zodiac: thus a planet is _direct in motion_ when it moves from aries to taurus, or from taurus to gemini. _frustration_ means the approach of a swift planet to an aspect with one of slower motion; but before it can approach near enough to join that aspect the more weighty planet is joined to some other, by which the first aspect is frustrated. _hayz_ is when a masculine diurnal planet is situated above the horizon in the daytime, or when a feminine nocturnal planet is placed below the horizon in the night-time; this is fortunate in its influence. _node._--that part of the ecliptic where a planet passes out of north into south latitude is its south node; that where it goes into north latitude is its north node. _oriental and occidental._--a planet, when oriental, rises before the sun; when occidental sets after him and is seen above the horizon when the sun is down; consequently, when a planet is oriental it is posited in the east, and when occidental, in the west. from the fourth house eastward to the tenth is oriental and from the tenth westward to the fourth is occidental. but [sun] or [moon] are _oriental_ between the first and tenth and its opposite quarter and are _occidental_ between the tenth and seventh and its opposite quarter. _void of course_ is when a planet is separated from another planet, and does not, during its continuance in the same sign, form any aspect with any other planet. this most usually happens with the moon. the effect of this is [illustration: _to face chapter viii._] chapter viii. of the figure of the heavens this was formerly termed a _horoscope_, but is now more generally called a _figure of the heavens_. it is simply a scheme, or plan, representing an accurate picture of the heavens--that is, of the positions of the sun, moon, and planets, and, in some instances, of the fixed stars also, for the moment at which a child is born. in horary questions the figure is drawn for the required time, which may be the moment of the propounding of a question to an astrologer, or of the occurrence of any event of the result of which astrological information is desired. this map, which contains the twelve divisions already described as the twelve houses of heaven, may be drawn in either a square or circular form. lilly and other mediæval writers use both forms indiscriminately; but as the latter is more easily understood, the diagram (plate 2) is drawn up in that manner. it will be seen that it is formed of three circles. in the centre space the date, time and place of the event of a horary question are entered, and in a nativity the name, sex and moment of birth of the native. the next space (divided into twelve equal parts for the houses) is reserved for the planets and in the outer space are placed the signs of the zodiac, with the number of their degrees, on the cusp of each house. the cusps of the houses are represented by that line between each house. having obtained an ephemeris, or astrological almanack[7] for the year required, we must find the sidereal time for the day and month of the birth, or question; then, if the time of the event be _before_ noon we must _deduct_ the difference between the given time and noon from the sidereal time of the day; for example, on the day of the event (the 9th january, 1889), the sidereal time at noon is shown by the ephemeris to be 19 hours 16 minutes 51 seconds, if the birth had been at 9 a.m. the difference between 9 a.m. and noon is 3 hours. we should, therefore, have to _deduct_ 3 hours from 19 hours 16 minutes 51 seconds, which gives 16 hours 16 minutes 51 seconds, the sidereal time required. [7] zadkiel's and raphael's are both good; the following figure is worked after the ephemeris of the latter. as the event is supposed to happen at 3 in the _afternoon_, we must _add_ the difference between noon and the time given to the sidereal time of the day. the difference between noon and 3 p.m. is 3 hours, and, as the sidereal time on the 9th january, 1889, is 19 hours 16 minutes 51 seconds, we _add_ 3 hours to this amount, which gives 22 hours 16 minutes 51 seconds, the sidereal time required. we must now proceed to place the signs for 3 p.m. on the 9th january, 1889, which is thus done: we turn to the "table of houses" (which will be found at the end of the ephemeris), and having found (under the column headed "sidereal time") the nearest time to 22 hours 16 minutes 51 seconds, which in this case is 22 hours 16 minutes 48 seconds for the latitude of london, we see in the next column (headed 10) the sign (pisces), and the number 3° opposite our sidereal time, showing that the third degree of pisces is on the cusp of the 10th house, in the next column (headed 11) we see [aries], and the number 7°; we therefore place 7° [aries] on the cusp of the 11th house, next 24° [taurus] on the 12th; then 7° 5' [cancer] on the ascendant (or first house), 23° [cancer] on the 2nd and 10° [leo] on the 3rd; for the remaining houses we place the signs _in order_ opposite to those already given, keeping the same number of degrees to each corresponding house and sign. the opposite house to the 10th is the 4th, and the opposite sign to [pisces] is [virgo]; we therefore place 3° [virgo] on the cusp of the 4th house, and so on of the rest. it will, however, now be seen that the two signs [gemini] and [sagittarius] are missing; these signs are "intercepted," which means that they lie between two houses without occupying the cusp of either; they must, therefore, be placed in their order _between_ the cusps of the houses. this is, of course, not always the case, and some horoscopes will have no intercepted signs. how to place the planets. in the ephemeris the longitudes of the planets are given daily for mean noon; so, to find the _exact_ place of a planet for a given time, we must note the difference of longitude between the previous noon and noon of the day for drawing the map for a.m. and for p.m., the difference between noon of the day and noon of the day after. this _difference_ is the motion of the planet in 24 hours, which we must work thus: as 24 hours are to--hours (_i.e._, the difference between the given time and noon), so is the daily motion to the motion required. for example, the [sun] at noon on the 6th january is (omitting seconds) in 19° 29' [capricorn], and on the 10th january at noon he is in 20° 30' [capricorn], which gives a daily motion of 59 minutes. we must find his place for 3 p.m. on the 9th january. as 24 hours are to 3 hours, so are 59 minutes to the time required; this equals about 7 minutes, which we add to the [sun]'s longitude at noon on the 9th. if the event had been for a.m. this amount would have been _deducted_ from the [sun]'s longitude at noon on the day of the event. we must proceed in the same way for the other planets and place them in the map according to their positions in respect to the degrees on the cusps of the houses. the [sun] will be in 19° 36' [capricorn], or about the middle of the 7th house. and note that the number of degrees of a sign on the cusp of any house shows that that sign commenced _in_ the previous house. supposing the [sun] had been 1° of [capricorn], we should then have placed it in the 6th house, a little below the cusp of the 7th. when a planet is _retrograde_ (shown in the ephemeris thus, _r._), we _add_ the amount to the longitude when the event is before noon or a.m., and _deduct_ it from the longitude when the event is after noon or p.m. the mode of giving the judgment on a horoscope will be shown farther on. chapter ix. of the influences of the fixed stars the fixed stars are so called because they appear to keep at the same distance from one another in the heavens. all of these stars have their respective influences analogous to those of the planets. the following table of the principal fixed stars, with their several magnitudes and natures, will be found useful. it is only those of the first and second magnitude which much affect us; the influence of those stars marked as of fourth magnitude is very slight. the time of the rising and setting of the fixed stars varies according to the latitudes of the places of observation. their longitudes increase at the annual rate of 50 seconds, but their latitudes vary very little. the right ascension and declinations of the numerous fixed stars are given every year in the nautical almanack. table of the principal fixed stars, with their magnitudes and natures. _stars._ _magnitudes._ _natures._ south end of the tail of the whale 2 of the nature of saturn. the star in the wing of pegasus 2 mars and mercury. the head of andromeda 2 jupiter and venus. the whale's belly 4 saturn. the girdle of andromeda 2 venus. the bright star in the head of aries 3 saturn and mars. the left foot of andromeda 2 venus. the bright star in the jaw of the whale 2 saturn. caput algol 2 saturn and jupiter. the pleiades or seven stars 5 mars and the moon. the middle star in the pleiades 3 mars and the moon. oculus taurus 3 venus. aldebaran 1 mars. rigel 1 jupiter and venus. the foremost shoulder of orion 2 mars and mercury. the she-goat 1 mercury and mars. the middle star in orion's belt 2 jupiter and saturn. the highest star in the head of orion 4 jupiter and saturn. the star in the horn of the bull 3 mars. propus 4 mars. the right shoulder of auriga 2 mars and mercury. the foot of gemini 2 mercury and venus. castor 2 mars, venus and saturn. pollux 2 mars. the smaller dog star 2 mercury and mars. præsepe[8] 1 mars and the moon. north asellus 4 mars and the sun. south asellus 4 mars and the sun. cor leonis or regulus 1 mars. heart of hydra 1 saturn and venus. vindemiatrix 3 saturn, venus and mercury. the back of the lion 2 saturn and venus. the tail of the lion 1 saturn, venus and mercury. crater 4 venus and mercury. arcturus 1 jupiter and mars. the virgin's spike or arista 1 venus and mars. the south balance 2 saturn and venus. the north balance 2 jupiter and mars. the left hand of ophiucus 3 mars and saturn. the highest star in head of scorpio 2 saturn and venus. the left knee of ophiucus 3 saturn and venus. cor scorpio 2 mars and jupiter. antares 1 mars. the right knee of ophiucus 3 saturn and venus. the bright star of the vulture 2 saturn and mercury. the mouth of pegasus 3 venus and mercury. the tail of the goat 3 saturn. marchab 2 mars and mercury. fomalhaut 1 venus and mercury. scheat-pegasi 2 saturn. [8] the nebulous mass in the body of the crab. to know when any of these fixed stars will affect the horoscope we must note the sign and degree on the cusps of the houses, and if (on consulting the ephemeris) any of these stars should be found to be ascending or descending within five degrees of the signs upon the cusps of the several houses, they must be entered in the same manner as the planets, and their qualities weighed according to the nature of the planet or planets with which they correspond, as shown by the table given. the influences of the fixed stars are not much considered by the modern astrologers, yet in certain positions their power is undeniable. the conjunction and opposition are the only aspects to be considered in regard to them, as they do not operate on the planets by sextile, square, or trine aspects. when a fixed star happens to be in conjunction with the sun at birth, certain effects are distinctly traceable. for example, the sun conjoined with aldebaran, hercules, antares, or any fixed star having the nature of mars, threatens a violent death, or, at best, constant illness to the native. the sun, with the pleiades, castor, pollux, or præsepe, shows a cruel and headstrong disposition in the native and the _probability_ of violent death. the star arista, with the sun, gives great and lasting good fortune. all the stars of the nature of saturn, conjoined with the sun, bring calamity and disgrace. when a fixed star, whose latitude does not differ much from that of the moon, is in conjunction with her, certain effects are produced; for instance, when she is conjoined with aldebaran or pollux violent death is indicated; when with the pleiades injury to the eyes or blindness. the moon with antares and in opposition to saturn with aldebaran, shows death by strangulation. the moon, with aldebaran or antares either in the ascendant or in the mid-heaven, gives brilliant honours, but not without many attendant dangers and hair-breadth escapes. fixed stars of the _first_ magnitude, near the cusp of the seventh house, show a rich wife, but her disposition will sympathise with the planetary qualities of the star. fomalhaut and rigel, in either the ascendant or mid-heaven, give fame after death. sirius, the dog star, in conjunction with the sun, either in the ascendant or mid-heaven, gives preferment and honours from royalty. caput algol, in conjunction with the sun in the eighth house and in square to mars, shows decapitation. chapter x. of the effect of each planet in each of the twelve houses saturn in the first house, or ascendant, shows melancholy and many sorrows, and if near the ascendant probability of early death; in the second house pecuniary troubles; in the third quarrels with brothers and sisters, and dangers and losses in travelling; in the fourth house death of father or mother, and loss of friends; in the fifth barrenness or death of children; in the sixth illness, worries with servants and losses from cattle; in the seventh an ungovernable wife and unhappy marriage; in the eighth violent death and loss of legacies; in the ninth losses by sea; in the tenth dishonour and imprisonment; in the eleventh deep depression and false friends; in the twelfth sorrow, trouble and persecution from secret enemies. if the planet is strong--that is, well-dignified--these evils are much lessened. jupiter in the first house gives a good, happy and long life; in the second riches; in the third family affection and fortunate short journeys; in the fourth lands and inheritance with an honourable life and end; in the fifth many children who are good and affectionate; in the sixth faithful servants and fortunate dealings respecting cattle; in the seventh honourable marriage; in the eighth long life and natural death; in the ninth profitable sea voyages; in the tenth preferment and honours; in the eleventh faithful friends; in the twelfth victory over secret enemies. this, of course, means when the planet is strong in dignities; if weak the good will be somewhat abated. mars in the first house shows shortness of life and scars on the head or face; in the second poverty and troubles; in the third quarrels with kindred and dangers in travelling; in the fourth short life to the fathers; in the fifth disobedient children; in the sixth fevers, bad servants, and loss of cattle; in the seventh sensuality and unhappiness in marriage; in the eighth a violent death; in the ninth irreligion and losses at sea; in the tenth military preferment, but troubles from great dignitaries; in the eleventh false friends and loss of money; in the twelfth imprisonment. this is when mars is afflicted, but if well-aspected these evils are somewhat abated. the sun in the first house gives honour, glory, and long life; in the second much riches, but great extravagance; in the third good brethren and fortunate journeys; in the fourth a noble inheritance and honours in old age; in the fifth few children, yet such as will be a comfort; in the sixth diseases of the mind; in the seventh a good wife, honourable adversaries, and sickness; in the eighth good dowry with the wife, but danger of a violent death; in the ninth gain by the sea, and ecclesiastical dignities; in the tenth gain from princes and noble women; in the eleventh distinguished friendships; in the twelfth powerful adversaries. this is if the sun is well-dignified; if weak the good fortune is not so pronounced. venus in the first house gives good health, but sensuality as regards the opposite sex; in the second riches by means of women; in the third, in a woman's horoscope, by means of lovers above her in rank; in the fourth inheritance; in the fifth many children; in the sixth illness from excesses; in the seventh a good and beautiful wife and very few enemies; in the eighth a good dowry with the wife and a natural death; in the ninth good fortune by sea; in the tenth honour and preferment through the means of some one of the opposite sex; in the eleventh sympathetic friends; in the twelfth freedom from the power of private enemies. this if venus be strong; if weak the good fortune is less pronounced. mercury in the first house gives noble thoughts, graceful elocution, and love of art and science; in the second profit by intellectual work; in the third mathematical skill, swift and prosperous journeys; in the fourth the gain of an inheritance by craftiness; in the fifth clever children; in the sixth thieving servants and diseases of the brain; in the seventh a fomenter of quarrels, but a discreet wife; in the eighth death by consumption; in the ninth wonderful ability, especially in occult matters; in the tenth much preferment for ability; in the eleventh inconstant friends; in the twelfth secret enemies, but they will not much affect the destiny. this is when mercury is well-dignified. if weak the good fortune is much lessened. the moon in the ascendant, or first house, shows the native will travel and will gain the favour of noble persons; in the second she sometimes gives unstable fortune, riches, and poverty alternately; in the third long journeys; in the fourth profit by travelling; in the fifth many children; in the sixth diseases of the brain, but good servants; in the seventh honourable marriage; in the eighth danger by drowning, but otherwise a long and healthy life; in the ninth many long sea voyages, inconstancy in religion, and love of art; in the tenth great honours; in the eleventh the friendship of noble personages; in the twelfth the common people will be the native's enemies and do him much wrong. the dragon's head when posited in the first house shows poverty; in the second a good estate; in the third honest kindred and fortunate journeys; in the fourth gain by travels; in the fifth long life and good children; in the sixth health and good servants; in the seventh a virtuous wife; in the eighth many legacies and a natural death; in the ninth prosperity at sea; in the tenth honour; in the eleventh faithful friends; in the twelfth open enemies. the dragon's tail in the same places signifies the contrary in all things. chapter xi. on forming a general judgment on a nativity respecting the distribution of the doctrine of nativities, we are to consider first the _parents_, then the duration of life; the shape and figure of the body; after these the quality of the mind; then as to fortune in regard to honours as well as wealth. in succession to these the character of the employment; the questions relative to marriage, children, and friendships; then that concerning travel; and lastly, that concerning the _kind_ of death which awaits the native from the configuration of the heavens at his birth. _the parents._--in conformity with nature, says ptolemy, the sun and saturn are allotted to the person of the father, and the moon and venus to that of the mother; and the mode in which these luminaries and planets may be found posited, with reference to each other as well as to other planets and stars, will intimate the situation of affairs affecting the parents. if mars should be in bad aspect to the sun, the father will receive some injury to the face or die suddenly; but a long life is presaged if jupiter or venus be in any mode whatever configurated with either the sun or saturn. if mars be succedent to the moon or venus, or in quartile or opposition to them, or if saturn be similarly aspected to the moon only, and both of them be void of course or retrograde, or cadent, adverse accidents and disease will attend the mother; should they, on the other hand, be swift in motion and placed in angles, they portend that her life will be short or grievously afflicted. should the sun be configurated, in any mode whatever, with the moon or venus, or should venus herself be harmoniously configurated with the moon, either by the sextile, the trine, or the conjunction, the mother will live long. concerning the duration of the native's own life, the hylegliacal[9] places are, according to ptolemy, the sign on the angle of the ascendant from the fifth degree above the horizon to the twenty-fifth degree below it; the thirty degrees in dexter sextile thereto constituting the eleventh house; also the thirty degrees in dexter quartile forming the mid-heaven above the earth; those in dexter trine making the ninth house; and, lastly, those in opposition belonging to the angle of the west. [9] hyleg is the word used for that body or point which is the giver of life. among these places, the degrees which constitute the mid-heaven are entitled to preference, as being of a more potent influence; the degrees in the ascendant are next in virtue; then the degrees in the eleventh house, succedent to the mid-heaven; then those in the angle of the west; and, lastly, those in the ninth house, which precedes the mid-heaven. he also holds that "the sun, the moon, and the ascendant to be considered as the four principally liable to be elected to the office of prorogator"--or hyleg. these views are not adopted by the modern astrologers, but as this is a book _setting forth the ancient methods_ it is needless to discuss the various objections made by them to this, as to some other of the theories laid down by ptolemy. among the four prorogators already given, the sun by day is to be preferred, provided he is placed in one of the hylegliacal places, and if not, the moon; but if the moon also should not be so posited that planet is to be elected as hyleg which may have most claims to dominion in reference to the sun, the moon and the ascendant, which means that the planet should have dominion, in any one of the places where these are situated, by at least three dignities. if, however, no planet should be so circumstanced the ascendant is then to be taken as hyleg. by night the moon is to be elected as prorogator, provided, in like manner, she should be in some prorogatory place; and if she be not, the sun; if he also be not in any prorogatory place, then that planet which may have most right of dominion in reference to the moon, and the antecedent full moon, and the part of fortune. but if there be no planet claiming dominion in the mode prescribed the ascendant must be taken; in case a new moon had last preceded the birth; but if a full moon, the part of fortune. if the two luminaries and also some ruling planet of appropriate condition should be each posited in a prorogatory place, then, provided one luminary may be found to occupy some place more important and influential than the others, that luminary must be chosen; but should the ruling planet occupy the stronger place, and have prerogatives of dominion suitable to the conditions of both luminaries, the planet must then be preferred to either of them. when the hyleg has been determined by the foregoing rules, then note whether it is supported by benevolent planets in good aspects towards it and free from affliction--that is, from evil aspects from evil planets--if so, the life is likely to continue and the constitution to be strong; but if the hyleg, whether it be the sun, the moon, or the ascendant, be afflicted with evil planets and there be no assistance from good planets, the child will die in infancy: if there be some assistance from good planets, but yet the evil aspects exceed the good, the constitution will be weak and the first train of evil directions will destroy the life. concerning the disposition and quality of the mind, we must look principally to the planets in the ascendant, the influences of which over mind and body have already been given in the chapter on the seven planets. we must, however, always bear in mind that mercury has chief dominion over the mental faculties, whilst the sentient passions are governed by the moon and the planet in the ascendant. the moon well-aspected, that is, in trine, sextile, or conjunction to mercury at birth, will give to the native excellent abilities, ingenuity, versatility and wit. even the evil aspects of the square and opposition are better than no aspects at all, though these sometimes produce a cynical and obstinate nature. the abilities of those born when mercury is in "cazimi" (that is, within seventeen minutes of the sun's centre) are of the highest order. mercury in conjunction with saturn at birth gives clear judgment and a love of occult subjects. venus in good aspect with mercury gives love of music and an artistic nature. if mercury and the moon throw no aspect to each other and are afflicted by mars and saturn, the native will be liable to become insane.[10] [10] this was the case at the birth of george the third of england; at that of the emperor paul of russia; maria, queen of portugal; charles the second, king of spain; and murad the fifth, sultan of turkey; and all these sovereigns, as is well known, became insane. the fortune of wealth is determined by the sun and the moon; if they are in good position, that is, angular and well-aspected by the two luminaries, the native will be rich. if the sun and the moon are well placed, and if there be benefic stars in the mid-heaven, the native will rank high in the world. if the contrary, the native never rises above mediocrity; and if saturn afflicts the mid-heaven, he meets disgrace. if mars is strong and in good aspect to the sun and moon, he will gain military glory. jupiter on the mid-heaven and the sun and moon in trine to each other, the moon, having the trine of jupiter, is one of the best positions for rising in the world. jupiter in the tenth house will cause the native to do fairly well in the world; but saturn in that house, if not extremely well-aspected, will bring him to shame and beggary. concerning the nature of employment, the dominion of the employment is claimed by the sun and by the planet on the mid-heaven. if mercury should rule alone he produces writers, teachers of science, merchants and bankers; also, if well-aspected to saturn and the moon, astrologers and students of all occult matters; if jupiter is in conjunction, then the native will be an orator, actor, or painter and his pursuits will lead him into the society of persons of rank. venus ruling makes wine-merchants, dealers in colours, dyes, perfumes, drugs, garments or apparel, &c.; if connected with saturn, she makes persons have to do with amusement, players, jugglers, &c.; if with jupiter, persons attending exhibitions and priests who have much personal decoration such as catholic priests, bishops, &c. and they will gain by women. mars ruling alone makes martial men and, if in scorpio, cancer, or pisces, naval men.[11] the sun joined with him, being near the mid-heaven, or in aspect, makes persons dealing with fire or metals, the latter especially if in taurus or leo. if mars be separated from the sun, he makes shipwrights, smiths, agriculturists, stonemasons and carpenters. [11] at admiral nelson's birth mars was rising in the sign scorpio. if saturn bear testimony in addition to mars, persons become mariners, workers in mines, wells, vaults, &c., underground, keepers of cattle, cooks, butchers. if jupiter join with mars, they will be soldiers, innkeepers, tax-gatherers, mechanics. if mercury and venus become joint arbiters of employment, they produce musicians, dancers, poets, weavers and painters, &c. jupiter in connection with them makes magistrates and senators and also teachers of youth. mercury with mars makes surgeons, statuaries, boxers. if mercury be more powerful, they will be scientific; and if mars be stronger, they will be more violent and cruel in their practices.[12] if saturn join these two, they will be thieves (especially if the moon be in ill aspect to mercury); if [moon] be in ill aspect to [mars], they will be robbers or assassins. if jupiter join [mercury] and [mars], they engage in honourable warfare and are industrious. if venus and mars rule together, persons will be dyers, workers in tin, lead, gold, silver and medical drugs. [12] probably vivisectionists. the moon regulating the employment and, separating from the sun and forming an aspect with mercury, inclines to the pursuit of astrology, spiritualism and magic. _concerning marriage_, ptolemy has laid down some very clear rules. he advises persons about to marry to have a care that the luminaries--that is, the sun and moon in their respective nativities--are in concord. it is of happy augury if the moon in the bridegroom's nativity is in good aspect--that is, in trine or sextile to the sun in the bride's nativity. the square or opposition aspects formed between the luminaries in the two nativities indicate discord and separation, and very evil effects follow if the malefic planets, saturn and mars, have a bad aspect to the sun and moon in both nativities. if venus be with them the separation will be caused by adultery. good planets, such as jupiter and venus, placed between the luminaries in both nativities, show much happiness. in men's nativities the moon must be chiefly considered in regard to marriage. should she be in her first or third quarter at birth, the man will marry under thirty, or if older his wife will be a very young woman. if the moon be configurated with saturn, she entirely denies marriage. if she should be in a sign of single form, such as libra or taurus, the native will marry only once, but if she should be placed in a double-bodied sign, such as pisces or sagittarius, the man will marry more than once. if the moon make application to the benefics, the wives will be good and true; but if she make application to evil planets, the wives will prove either bad or of a quarrelsome disposition. for example: if saturn receives the moon's application the wife will prove troublesome and morose, yet constant and industrious; if jupiter receive it, the wife will be decorous, good and economical; if mars, bold and refractory; if venus, cheerful, handsome and agreeable; if mercury, sensible, prudent and clever. women in whose nativities venus is configurated with jupiter or mercury are virtuous and well-conducted; but, when venus is with mars and no other planet is there, women born under such aspects are liable to become licentious. mars in square to venus shows adultery. for women the sun is to be chiefly regarded in estimating their chances of marriage and happiness. if the sun be oriental (_i.e._, between the ascendant and mid-heaven, or between the descendant and nadir) the native will marry in her youth; or when old, to a young man. if the sun be occidental, the native will marry late in life; or when young, to an old man. if the sun be in a sign of single form, she will marry but once; if in a double-bodied sign, or configurated with several oriental planets (in one sign) she will marry more than once. if saturn be configurated with the sun, the husband will be steadfast, prosperous and industrious. jupiter configurated with the sun gives a good, benevolent and honourable husband. "mars," says ptolemy, "gives a severe husband, void of affection and intractable." venus gives an amiable husband of handsome appearance. mercury gives one who is provident and expert in business and of a lively and cheerful temperament. if mars be separated from venus and saturn, yet have the assistance of jupiter, men will lead virtuous lives. if mars be configurated with venus _only_ men are of a licentious temperament. saturn, when in the 7th house of a nativity, brings either unhappiness in marriage or early death of one or other of the married people. the sun badly aspected by saturn in the nativity of a woman and the moon afflicted by the same planet in the nativity of a man, will bring trouble in love and marriage. _description of the wife or husband._--the planet with the sign in which it is placed, which is posited near the cusp of the 7th house, must be taken to describe the person. if no planet should happen to be so placed, then we must go by the sign alone. benefic planets in the 8th house show that the wife or husband will be rich; unfortunate planets show the reverse. _children._--as regards the probability of having children, the 10th and 11th houses must be consulted and, should there be no planets in them, then the opposite, the 4th and 5th houses, must be considered. the moon, jupiter and venus are said to be givers of children; the sun, mars and saturn deny children, or give very few and those either die early, or are a source of trouble to their parents. mercury either gives or denies according to the planets with which he may happen to be posited. if the sun and malefics be in barren signs or in masculine signs and in the before-named houses, there will be no children; but if they be in fruitful or feminine, or common signs, there may be children, but they will be delicate and short-lived. if jupiter, the moon and venus, are well-dignified in the 10th and 11th houses, the children born will attain rank and distinction in the world. _friends and enemies._--persons born under the same sign of the zodiac are likely to be sympathetic; so also if the planet in the ascendant of one person's nativity is one which is friendly to that which rises in the ascendant in the other's. thus, a person whose ruling planet is venus would be attracted by one in whose ascendant mars is dominant and a person whose ruling planet is the moon rarely contracts a warm friendship with one who has mars in the ascendant of his nativity and _vice versâ_. the friendships and enmities of the planets have already been given in the chapter on the influences of the seven planets. mars in bad aspect to the sun or moon in the 7th house causes quarrels in married life. _travelling._--the position of the moon and mars are here to be considered. if they should be in a cadent position the native will travel a great deal. the moon in a watery sign causes much travelling by water. ptolemy tells us that mars in square or opposition to the sun or moon will cause much travelling in foreign countries. if the benefics are conjoined with the moon, the journeys will be safe and pleasant; if with the malefics they will produce mischances and ill-health in travelling. mercury ascending at birth, in a double-bodied or moveable sign, shows a great disposition to travel. if a malefic affecting the moon should be in the watery signs of cancer, scorpio, or pisces, shipwreck and even death by drowning may ensue during travelling. _of the manner of death._--if the hyleg and ascendant should be well-aspected and if either jupiter, venus, mercury or the moon well-dignified should appear in the eighth house the native will die a natural death. if either the sun or moon should be badly aspected by mars or saturn in the eighth house it is significant of a violent or remarkable death. saturn causes lingering deaths and mars those which are sudden. _saturn_ indicates death by chronic diseases, rheumatism, ague and paralysis. _jupiter_ (when not well-aspected at birth) may become a promittor, or cause of death, by apoplexy, inflammation of the lungs, spasms, or gout. _mars_ indicates death by acute or eruptive fevers, small-pox, all kinds of hæmorrhage, burns, suicides and wounds from iron, over which metal he presides. _venus_ produces death by cancer, scurvy, dysentery, or wasting away and putrid diseases. if violence attends she causes death by poisoning. _mercury_ kills by madness, epilepsy, coughs and obstructions. if violence concur he brings death by accident in sport or by robbers. _the moon._--when the ascendant or [sun] be hyleg, the moon will assist in causing death by cold phlegmatic diseases and if she be placed in [cancer], [scorpio], or [pisces], by drowning. _the sun_ will assist to cause death by his ill aspects to the ascendant or [moon] if they be hyleg and then he acts like mars, and if in _leo_, will produce death by fire, if other testimonies agree. the benefics cannot cause death of _themselves_; and even their [opposition] aspects will frequently save life when they fall amidst a train of evil directions. but if the malefic influence is too powerful for them to avert, then they cause death in the various manners above described. [illustration: _a dogge missing--where?_ _facsimile of a map of a horary question from lilly's astrology._ _to face chapter xii._] chapter xii. concerning directions and horary questions we have seen in the chapter on the judgment of a nativity that by the consideration of the position of the planets and of the sun and moon in the twelve houses, what the _general_ fortune of the native will be in the whole course of his life; but the art of direction measures out the time into years, months, weeks and days and thus informs us when we may expect in _particular_ what is _generally_ promised us in the nativity. directions are of two kinds, _primary_ and _secondary_, and are based upon arithmetical calculations of the time of the events caused by the aspects of the significators (that is, of the sun or the moon), with the places of the planets. they are founded upon the familiarities of the stars amongst each other in the zodiac (_after the nativity_), and show, by calculations, the distance of the place of a significator at the moment of the nativity from the place it must reach before it can join the aspect, which distance is called _the arc of direction_. some astrologers consider what are called "_mundane directions_," which are distances in the world measured by the semi-arc, and are wholly independent of the zodiac. these were invented by placidus, but as ptolemy does not treat of them they will not be considered here. it must always be remembered that--in directions--the place of a planet, at the time of the nativity, is called the planet itself, although it may not be there when the significator arrives; thus, if we wish to direct the sun to the conjunction of jupiter, we must do so to the position which that planet occupied _at the moment_ of the nativity. when the arc of direction is found the sun's right ascension must be added to it, and the sun will be the right ascension (without latitude) of that place in the zodiac at which, when the sun arrives, the direction will be completed. for every day of the sun's approach to this point a year must be added, and thus the time when the event is likely to happen is pointed out: these primary directions, however, cannot be depended upon to produce an event of great importance unless the secondary directions agree; but where the nativity is weak the primary direction alone is powerful enough to kill (especially if it should be opposed to the hyleg), and misfortune will always happen if the positions of the planets, at the moment of birth, are unfortunate, _without_ the coincidence of any secondary direction. _secondary directions_ are those daily aspects to the luminaries which happen after birth, every day of which is reckoned for a year, two hours for a month, thirty minutes for a week, and four minutes for a day.[13] thus, whatever aspects take place in the _first day_ of the native's life will develop their effects in the first year and those of the second day in the second year, so that, should the native live fifty years, his secondary direction for his fiftieth year will arise from the aspects which took place on the fiftieth day after his birth. the ancient astrologers--particularly the egyptians--used to predict the events of a nativity _wholly_ from these secondary directions,[14] in which the moon should be chiefly considered; for in those days on which she comes to an evil aspect with the malefics, saturn or mars, the years corresponding to those days will be peculiarly unfortunate and dangerous to the native; and where, on the contrary, the moon is well-aspected to the benefics, the years corresponding to those days will be very fortunate: a good direction gives prosperity in that matter which the significator indicates; thus we direct the sun to signify the native's preferment or disgrace, his good or bad health, and the favour or disesteem of great personages. [13] these aspects can all be judged from the ephemeris of the year of birth. [14] and these secondary directions being so much easier to calculate, students are advised to follow the ancient methods in this as in all else relating to this old-world study. the direction of the moon refers to the nature of the native's journeys, whether prosperous or the reverse, his marriage, his wife, his women friends and kinsfolk. the direction of saturn signifies the native's inheritance, buildings, possessions, and also his fears, jealousies and mistrusts. jupiter is directed as regards glory, renown, riches, children and religion. mars is directed for the native's law-suits, animosities and victories; he also shows the estates of brethren. venus is directed for marriage, love and pleasure and all matters in connection with women. mercury is directed for a knowledge of the amount of wit, understanding, trade, industry, and journeys of the native; also for distinction in scholarship and all intellectual pursuits. the horoscope or ascendant is directed to signify the life, affections and manners of the native. the mid-heaven's direction affects the position and career of the native. if the directions are to good aspects of benevolent planets, they signify prosperity both of mind and body, cheerfulness and all manner of earthly happiness; but if the horoscope should have directions to the ill aspects of the malefics, mars or saturn, then evil is to be expected of the nature given by the malevolent star. if directed to the good aspects, such as the trine or sextile of these evil planets, the misfortune is not so great, and even in some instances good may be predicted. as, for example, the horoscope directed to the trine or sextile of mars gives preferment by arms; the same aspects towards saturn would indicate success in building or in mines, or some calling connected with metals. the occasional differences in the life, tastes, health, marriage and pecuniary affairs of twins, born within ten or twenty minutes of each other, are accounted for by the fact that at the birth of the first child the last degree of a sign may ascend with planets therein, or a planet in the 2nd house at 5 p.m. may be in the 1st at 5.15 p.m. and the early degrees of another sign may be exactly on the ascendant at the birth of the second child. a planet may reach the m.c., or any other of the four cardinal points at, say, 10 p.m. and ten minutes later have passed off, when its powers would have greatly diminished. though the signs rise and set at the rate of 15° per hour, in our latitude from 50° to 60° north, it often happens that 30° will ascend in fifty-two minutes. horary questions are questions asked at a certain time when a person feels anxious concerning any undertaking or impending event. a figure or map of the heavens, like that erected for a nativity, is drawn out for the minute in which the question is asked; and, if the astrologer be skilful, and the querist sincere--that is, not putting the question from frivolous motives--the answer will, in general, be true, for the whole is the effect of that sympathy which pervades all nature and which is the keynote of all divination under whatsoever form it is practised. in horary questions the sign ascending and its lord represent the querent, and to these the moon is added and must be considered with the lord of the ascendant. the house to which the thing belongs--about which enquiry is made--is the significator of that person and thing, and every other house and its lord are to be considered according to their respective significations, so as to indicate the means and persons by which the event, about which the enquiries are made, will be accelerated or retarded. the dates of events are regulated by the signs and angles. for example, should the significator of the event be in a movable sign and an angle the event will come to pass in the same number of days as there are degrees between the significator's aspect and the star to which it is directed if the aspect be by _application_; if by _separation_, the thing will _not_ take place at all. in one of the succedent houses movable signs give months, common signs years and fixed signs bring about the event, after much delay, and when all hopes of it are past. significators in any of the cadent houses seldom do anything and, should they bring about an event at all, they do so after much waiting and with much trouble and vexation. the matter of horary questions is very well treated in lilly's _grammar of astrology_, published in 1647, and, by way of explaining the manner in which this branch of astrology is worked, we give a _fac-simile_ of a map of a horary question to be found in this book, with (verbatim) lilly's method of dealing with that particular question. _judgment of the figure given in plate._--"living in london, where we have few or no small cattle as in the country, i cannot give example of such creatures, but i once set the figure preceding concerning a dogge (which is in the nature of small beasts), which dogge was missing. the question to me was what part of the city they should search and if he should ever be recovered. "the querent was signified by the sign ascending and the lord thereof, for, in his person, he was saturnine and vitiated (according to the dragon's tail in the ascendant) in his nature, mind and understanding--that is, he was deformed in body and of a covetous disposition. the sign of the sixth house and his lord signifies the dogge, for that sign stands for sheep, hogs and small cattle. "the sign of gemini is west, and by south the quarter of the heaven is west; mercury (the significator of the dogge) is in libra, a western sign, but southern quarter of heaven, tending towards the west; the moon is in virgo, a south-west sign, and verging towards the western angle. the strength of the testimonies being thus examined i found the plurality to signify the west, and therefore i judged that the dogge ought to be westward from the place where the owner lived, which was at temple bar, wherefore i judged that the dogge was about long acre, or the upper part of drury lane. in regard that mercury (the significator of the beast) was in a sign of the same triplicity as gemini the ascendant, which signifies london, and applied to a trine aspect of the cusp of the sixth house, i judged that the dogge was not out of the lines of communication, but was in the same quarter, of which i was more confirmed by the trine of the sun and saturn. the sign in which mercury appeared was libra--an airy sign; therefore i judged that the dogge was in some chamber or upper room, and kept privately, or in great secrecy, because the moon was under the beams of the sun; and mercury, the moon and the sun were in the eighth house: and because the sun on the monday following would apply by trine to saturn, the lord of the ascendant, and the moon to trine of mars having exaltation in the ascendant, i intimated to the owner of the beast that, in my opinion, he should have his dogge again, or news of his dogge or small beast, upon the monday following, or near that time, which was true; for a gentleman of the querent's acquaintance sent home the dogge the very same day, about ten in the morning, who, by accident, coming to see a friend in long acre, found the dogge chained up under a table, and, knowing the dogge to be the querent's, sent him home as above said, to my very great credit," and no doubt also to the great satisfaction of "the dogge" himself. chapter xiii. solar horoscopes[15] january.--aquarius [15] translated from a hebrew manuscript found near cairo in 1836 at the time of the removal of the obelisk to france. _the influences of this sign last from the twenty-second of january to the twenty-first of february._ the man born under this influence will be of medium stature, good genius and a great speaker. he will achieve what he desires and will become famous in his own country. he will be subject to melancholy, very religious and of a highly conscientious nature. the stars, however, destine him to pass through much poverty in his youth and he will have other troubles in the matter of deaths of relations and friends before he is thirty. he will travel much and, in his early youth, he will suffer from illness. he will be much influenced by women to his own detriment. he will lose his first wife and will marry twice, but the second marriage will not be very fortunate. at thirty he will be very seriously ill, but will recover and live on to about sixty-four years. the woman who is born at the above-mentioned dates will have a charming and expressive face; her eyes will be soft and beautiful in shape and her hair of a medium brown colour, neither very dark nor very fair. in character she will be slightly melancholy and of a romantic turn of mind. she will be happy in her marriage. she will have a serious illness at fifty, but will recover from it through the affectionate care of her husband, and will live to a good old age, surrounded by her children's children. february.--pisces _the influences of this sign last from the twenty-second of february to the twentieth of march._ the man who is born under the influence of this sign will be above middle height, his chin will be fleshy, his eyes blue and his complexion rather colourless. his forehead will be low and broad and his eyes will express much kindness and goodness of disposition. he will be very fond of aquatic pursuits and take great delight in angling. he will not be studious, for he has not much perseverance, but he will take delight in conversation of an instructive order. he will not be much of a talker and will be slow to give his opinions on any subject. he will be of a luxurious temperament and will be much influenced by women. he will be economical in his household expenses, but will spend money freely on his own pleasures out of his family circle. he will be fond of travelling and will be more fortunate in other places than in his own country. he will be ingenious and of good counsel, yet wiser for others than for himself. he will lose his wife early in life, but will not marry again, yet this more from indolence than constancy of feeling. the woman born at this time will be fairly good looking; her eyes will be light blue and she will have a fair complexion and a dimple in the right cheek. she will be of a good disposition and kind to the poor; but yet she will be self-indulgent and much given to luxury of all sorts. she will marry twice and have many children, but the stars do not promise her much happiness. she will die at sixty-eight. march.--aries _the qualities given by this sign of the zodiac last from the twentieth of march to the twentieth of april._ the man born under this sign will be of medium stature, of fierce countenance, with an aquiline nose, quickly moving eyes and a strongly marked dimple in the chin. his hair will be of a reddish tint, his forehead broad and his complexion florid. he will be a loud talker and have much inclination for women and also for the pleasures of the table. he will be fond of field sports and very courageous. he will be subject to accidents, both from fire and from four-footed beasts. he will be capricious in his affections and will suffer much from his affairs with women in his youth, but will grow wiser towards middle age. he will not marry. at fifty he will lose much money and will fall into poverty, and thus become alienated from the friends of his youth. his life will not be prolonged much beyond fifty-five years. the woman born at this time will have a florid complexion, large round-shaped eyes and a square chin. she will be of middle height and rather strongly made. she will be quick-tempered, strong-willed, very courageous and rather selfish. she will marry at twenty-three, but will not have many children. she will be a widow in middle life and will marry again within a year of her first husband's death. she will die suddenly by an accident in her fifty-sixth year. april.--taurus _the influences of this sign last from the twenty-first of april to the twenty-first of may._ the man born under this sign will have full lips, a short throat, and a mole at the back of his neck. he will be subject to sudden fits of anger and will be fierce and cruel. he will be fond of women, but will not be much liked by them and will suffer much in consequence. he will be ambitious, fortunate in business and energetic. he will not be very prudent in speech and will often get himself in trouble by over-communicativeness. he will marry a rich wife and will acquire much money by legacies from her relations. he will be very ill at forty, but he will survive it and come into much riches soon after it. his life will go on to about sixty-two, when he will die of much the same illness which he had at forty. the woman born at this time will be graceful and well formed, with luxuriant hair and a full and well-formed mouth. she will have a good complexion and will have fascinating manners, so that she will much attract men. she will run great risks both from fire and water, and she will be subject to weakness of the eyes to such excess that towards the end of her life she will have reason to fear blindness, but she will escape this calamity. although she will have many lovers she will only marry once, for her husband will survive her. she will have many children and they will all live. she herself will die before sixty. may.--gemini _the influences of this sign will last from the twenty-second of may till the twenty-first of june._ the man born under the influence of this sign will be subject to ulcers and all skin diseases. he will be tall, well formed and of florid complexion. he will be much liked for his amiable qualities and will govern his family well. he will travel much in foreign countries and will acquire many beautiful things in the course of his travels. he will be attentive to women, very conscientious, gracious and valiant. he will not be at all given up to luxury, but will be of a pious and self-denying temperament. he will be bitten by some venomous reptile, yet will not die of the wound, but will recover entirely from it in a short time. he will be falsely accused of some sin and will be imprisoned for it; but he will come out victorious and his innocence will be acknowledged by all. his marriage is uncertain. the woman who is born at this time will be fluent of speech, gracious in manners, witty and intelligent, but rather sensitive in temper. she will be small of stature, slight in figure and of a fair complexion. she will have well marked yet delicate eyebrows, brilliant eyes and small white teeth; her hands will be slender, with pointed fingers. by reason of her grace and wit she will be much loved, but she will not marry until she is twenty-five. she will be passionately loved by her husband, but she will not return his affection. she will have very few children who will not live beyond childhood. she herself will die at sixty-seven. june.--cancer _the influences of this sign last from the twenty-first of june to the twenty-first of july._ the man born under this sign will be of medium height and will have light hair and eyebrows. he will be given to deceit in his manners with women and will be very inconsistent, yet always with such gracious manners towards them that he will be much beloved by them. he will travel much, and will suffer many misfortunes in the way of accidents. he will in middle age lose much money through the misconduct of his brothers, who will, by their extravagance, spend all the father's money and thus leave only a poor inheritance. he will occupy himself with agriculture and be successful with it. at forty he will suffer from a very serious illness and his life will probably end at forty-eight. the woman born at this time will have large grey eyes, full lips and an abundance of soft, rather colourless hair. she will be fond of luxury and ease, and will be much given to the pleasures of the table, and will eat much and drink more. she will marry early, but will not agree with her husband by reason of her own inconstancy. she will be married three times, and will get on better with her last husband than with the two others. she will have several children, but they will all be of a sickly constitution. she herself will have a very serious illness at seventy which will cure her of all her troubles. july.--leo _the influences of this sign extend from the twenty-first of july to the twenty-first of august._ the man born under this sign will be of middle height, but more inclined to be tall than short; his hair will be of a red colour, and his eyebrows will be well marked and much arched in their form. he will be valiant, hot tempered, very talkative, somewhat boastful, but pleasant and jovial in his manners. he will be a great admirer of women, but not constant in his affection. he will marry once, but not the woman he so much loves. the woman born at this time will be tall, with bright hair of a reddish gold colour, grey eyes, with a bold fierce glance, and long features. her nose will be aquiline and the face a long oval. the lips will be full but firmly closed and the teeth good and large. she will be quick of temper and difficult to please, fond of pleasure and very ambitious of shining in society. her great desire for admiration will cause her to be much talked about--not always in a manner pleasing to her husband. she will marry early. she will lose her husband in early youth and will marry again soon after her widowhood. she will be much subject to illnesses through the blood, and at forty-eight she will have a very serious illness; but she will recover and live another fifteen years, but her life will always be full of anxieties and troubles. august.--virgo _the influences of this sign last from the twenty-second of august to the twenty-third of september._ the man born under this influence will have an abundance of hair and will have a large chin and a good complexion. he will be ambitious, enterprising, and very valiant, but a little capricious. he will suffer much illness and, when he is about thirty years of age, he will be menaced by death or imprisonment, yet he shall escape both evils. he will be of a sympathetic and benevolent disposition and will give good counsel to his friends. he will have a beautiful wife whom he will tenderly love, although she will not return his affections. a woman born at this time will be graceful and charming, with a well-formed face, an agreeable expression, small mouth and well-proportioned figure. her voice will be one of her charms, and will be clear and soft and singularly harmonious. she will be much loved and admired for her wit, and will show much taste for music and dancing. she will have fairly good health, and her beauty and charm of manner will make her much sought after in marriage, but she will not accept any of her numerous lovers until after her twenty-second birthday. she will be much loved by her husband, and being inclined to be devout, she will educate her children in the fear of god. she will die at sixty-nine. september.--libra _the influences of this sign last from the twenty-third of september to the twenty-third of october._ the man born under this sign will be fluent of speech and his voice will be sonorous and will sound angry even when he is not so. he will be wise and prudent and will be much esteemed by good men. he will be just and honourable in all his dealings and will acquire the respect of all who know him for his conscientious dealings with his fellow-men. he will marry twice. his second wife, whom he will marry when he is turned forty, will be extravagant, and will so worry him by spending all his substance, that she will bring on his death before he is fifty. the woman born at this period will be, say the astrologers, cheerful and of a kindly disposition. she will be of a lively temperament and will easily learn both music and dancing and will excel in both. she will be amiable, very caressing in manner and much loved by all who know her. she will marry twice. her first husband will be rich and of mature age and very prudent. the second will be young and will soon spend the greater part of the money left her by her first husband. she will be gay, fond of pleasure and rather a coquette, which will much displease the second husband. she will be rather given to gambling and will lose money in this way, which will cause her much discomfort and anxiety in her latter years. october.--scorpio _the influences of this sign will last from the twenty-second of october to the twenty-first of november._ a man born under this sign will be short and broad in figure and ungraceful in his movements. he will be dark in complexion; but the hair will be of a red-brown colour, the eyebrows thick and meeting over the nose. he will be prompt in judgment, but very wily and inconstant, promising one thing and doing another, so much so, that those who have once had dealings with him will never again have confidence in him, knowing how likely he is to deceive them. he will be of a perverse and irritable temper, which will cause him to have many enemies; and notwithstanding all his acuteness, he will always be poor. he will travel much and will lead a somewhat vagabond life. he is very unlikely to marry, and he will probably die a violent death. the woman who is born under the influence of the scorpion will be of a reddish colouring and of middle height and strongly built. as regards her character, she will be affable, much beloved by her relations, fond of pleasure, yet very energetic in the discharge of her household duties, sensitive in temper, a little revengeful and very ingenious and of quick judgment. in her youth she will have much trouble from lawsuits, but she need not fear the result, for as she is pious god will always protect her. she will only marry once, at about her twenty-sixth year, and will die at sixty-eight. she will have no children. november.--sagittarius _the influences of this sign continue from the twenty-second of november till the twenty-first of december._ the man born under this sign will be of pale complexion and he will have long features and dark hair and eyes. he will be prudent, studious and economical. he will see many foreign countries and will gain much money in his youth, by reason of which he will excite the envy of his friends. he will receive much injury from a relative, who will endeavour to prejudice people against him, but he will always be well received and much liked in society. he will be generous to his friends, but he will be badly recompensed for his kindness. he will be persevering in his profession and will attain a good position in it. he will be subject to internal complaints, but will live long. he will be untrue to his wife, but he will be careful that she does not know it. he will have several children, but they will be no comfort to him, as they will be always ungrateful to him. the woman who is born at this time will be well formed, with luxuriant hair and well-marked and rather arched eyebrows; her forehead will be broad and her intellect good, but her temper easily irritated and over sensitive, especially where her affections are concerned. she will be timid, very constant both in love and friendship, generous in her affections, yet very ill-requited in this respect. she will marry at twenty-six and will have many children. she will suffer much from the evil tongues of false friends, who will malign her to her husband, but her innocence will be made known and in the end she will be fully justified. she will live to sixty-eight. december.--capricornus _the influences of this sign last from the twenty-first of december to the twenty-second of january._ the man born under this influence will be of good complexion, his voice will be clear and bright and he will be fluent of speech. he will have a mole on his chin or on his right arm. he will be very much influenced by women and will be a great lover of luxury. he is likely to be bitten by some mad animal and he is also menaced by many illnesses of the eyes and eyesight. he will be much deceived by a woman who will cause him much injury. the woman born under this sign will be amiable, with an agreeable countenance, a clear voice and a well-formed body. she will be twice married. her first husband will much love her. he will be a poor man, but of a very conscientious nature and much respected for his straightforwardness of character. her second husband will be much richer and of a gay and pleasure-loving nature, but he will not be so affectionate as the first. she will suffer much from melancholia, and when she is thirty she will have a very serious mental illness; but, by the grace of god, she will recover from it and live until she is forty-seven. chapter xiv. aphorisms culled from the works of ptolemy and other ancient astrologers whosoever may be adapted to any particular event or pursuit will assuredly have the star indicative thereof very potent in his nativity. if virgo or pisces be on the ascendant the native will create his own dignity; but if aries or libra be there he will cause his own death. venus gives pleasure to the native in that part of the body which may be ruled by the sign she occupies. it is the same with other stars. should a disease begin when the moon may be in a sign occupied at the birth by some malefic, or in quartile or opposition to any such sign, such disease will be most severe; and if the malefic also behold the said sign, it will be dangerous. on the other hand, there will be no danger if the moon be in a place held at the time of birth by some benefic. in all horary questions remember that there is no affliction to the moon so great as when she is in conjunction with the sun; the ill aspects for the malefics must affect her, but no evil aspect is so powerful as her conjunction. mercury in trine or sextile to the moon gives the capacity for acquiring foreign languages. in bad aspect to the moon makes the native envious, sarcastic, ill-natured, given to lying and thieving. saturn in trine or sextile to venus shows much power of attachment to wife and family. in a woman's nativity this is very good, as it indicates purity. those born near noon are generally successful in life, owing to the sun's influence being then most powerful. those born near midnight are by no means so fortunate as those born at midday, and it is a singular peculiarity in such nativities that the most remarkable events of their lives take place _after_ their thirtieth year, and they are also certain of some kind of a name after death, meritorious or otherwise, according to what their horoscope declares. persons born near midnight are very imaginative, and subject to see visions, dream dreams, and to be believers in the unseen world. in all travels the moon is to be considered, for she is a general signifier of journeys, whether by sea or land. when the moon is besieged between mars and the sun in a nativity, it argues a short life to the native. mercury, if posited in one of the houses of saturn, in trine or sextile to that planet, gives excellent understanding; and if the moon be also well-dignified, the native is much given to the study of occult science, and will have much renown in that particular. those born with the moon powerful in their horoscopes would do well to be guided by her aspects in their daily avocations. if she should be in trine or sextile to jupiter, it is a good day to seek favours of the great, or to make arrangements with employers. when she is in trine or sextile to mercury, all intellectual matters taken in hand will be likely to prosper. when she is so aspected to venus, matters undertaken with reference to love, marriage, or friendship will have a happy issue. when she is in square or opposition she would have, of course, the contrary effects. the sun and moon in conjunction with mercury give to the native great intellectual abilities. those who have the benevolent planets, jupiter and venus, well posited in either the ascendant or the mid-heaven at birth will always be much beloved during the whole course of their lives. he who is born with the sun in trine to jupiter is fond of rule, and very famous in his generation. venus in square to saturn at a birth causes the native to be sensual and given to unnatural vices. all the planets, or most of them above the earth, make the native eminent and famous, and if all should be well-dignified, he will--like a comet--outshine all others in the world's esteem. if, on the contrary, all the planets are under the earth at a birth, the native will be of a falling fame and fortune, or if they promise by their natures honour, dignity and fortune (that is, if they appear essentially dignified in nocturnal genitures), these good things will only come in the latter part of the native's life. jupiter in conjunction with the moon in a watery sign gives drunkenness. venus in conjunction, trine or sextile to the moon, gives happy marriage, but in square to the moon, prodigality, indolence and drunkenness. saturn in square to mars means a malicious and murderous temperament, and liability to imprisonment. it is advantageous to make choice of days and hours at a time well constituted by the nativity. should the time be adverse, the choice will in no respect avail, however favourable an issue it may chance to promise. a sagacious mind improves the operation of the heavens, as a skilful farmer by cultivation improves nature. part ii. chiromancy "god has placed signs in the hands of all men, that every man may know his work."--job xxxvii. 7 (_st. hierom's translation_). chapter xv. chiromancy and its origin chiromancy is a science which teaches us to read not only the character but the whole destiny--for good or evil, the length of life and often the manner of death of a man by the lines and marks to be seen in his hand. this study is sometimes called palmistry, in which case, however, it properly refers _only_ to a judgment formed from what appears in the palm of the hand, whilst chiromancy (taken from the word _cheir_, a hand, and _manteia_, divination) signifies the revelations made by the hand, taken as a whole. chiromancy is nearly as ancient as astrology, with which it is _indissolubly_ connected, for the hand represents, as has been before said, a natural horoscope, which is placed upon it at the time both of the conception and the birth by the influence of the stars. the seven planets are all represented in the hand and also the twelve signs of the zodiac, so that the casting of a nativity is needless, as by simply examining a hand by the light of chiromancy we can indicate what planets have been powerful at the time of birth, and what, therefore, will be their effect for good or evil over the existence; and we can also find the dates of the principal events of the life. we find many allusions to this subject in the bible, and still more in the ancient kabbala. the holy kabbala, as it was called by the magi, must not be confounded with what is called "the black art"; it is, on the contrary, the quintessence of reason and morality as they were understood by the ancients and contains that traditional science of the secrets of nature which, from age to age, is borne towards us as the wave is carried by the tide to the shore; but it has been transmitted obscurely, because the doctrines of the kabbala were known only, in those early ages, to the adept and the initiation, later on, of neophytes was only yielded after a series of severe and terrible ordeals, whilst the revelation of its mysteries to the uninitiated was punished by death. the necessity of silence was, in fact, one of the principal tenets of the kabbala and is represented, in the figure of adda-nari,[16] by the position of the fingers of the hand holding the flowering branch of abundance; the thumb and the first two fingers, which in chiromancy represent _will_, _power_ and _fatality_, are held open; whilst the third and fourth fingers, representing light and science, are closed. this was meant to indicate to the good--the initiated--that they would have, when united, strength and will to direct fate; but that they must keep hidden from the wicked and ignorant both light and science. it must, however, in justice to the ancient kabbalists, be suggested that their inculcation of silence probably arose, not so much from a desire of domination, but rather from the fact that, feeling themselves superior in knowledge, they thought they were obeying a divine law in refusing to the wicked those lights which, when possessed by them, led, as perhaps they had sometimes found, to error. we, seeing things in a wider light, give, or try to give, equal knowledge to all, without submitting the ignorant to the ordeal of initiation to prove their worthiness as recipients; but, after all, it amounts to much the same thing--give to all men truth and light in abundance, but all will not profit by it. we see this every day in our college system; the lesson is the same for all, but it is only the few who profit by it; and although we appear to be obeying a divine law in opening the way of light and life--the life of knowledge--to all, as god makes his sun to shine on good and bad equally, still we can, in some sort, understand the feeling of the ancient magi, whose motto was: "know, dare, will, but _keep silence_." [16] adda-nari, nature--that is, the deity known under the name of isis by the egyptians. [illustration: _to face chapter xvi._] chapter xvi. the principal lines in the hand and the mounts in the plate belonging to this chapter we give a hand on which are marked the principal lines seen on the palm; three of which, viz., the line of life, the line of head and the line of heart, are found in a clearer or fainter degree on all hands, but which vary, as regards their relative position, in every hand. the first and largest, that which encircles the thumb, is called the line of life; by the length, colour and evenness, or the reverse, of this line the length of life is indicated, and also the illnesses and accidents by which the life is menaced in running its course. the line immediately above it, crossing the palm of the hand, is the line of head; by it we are to judge of the intellectual powers. above it is the line of heart, from which we form an opinion of the strength of affection, or the want of it, in the native. the lines which are not always to be found are the lines going from the wrist to the finger of saturn, which is called the saturnian line, and which shows the events of the life; the line of the sun, which goes towards the finger of the sun and which indicates success in art, literature, or the pursuit of riches; and the line of health, which goes from the wrist to the finger of mercury: this line is often absent in a hand. all these lines will be more fully discussed further on; at present it is only necessary to name them in order to explain the plate belonging to this chapter. at the base of each figure there is a mount, more or less developed, on every hand. now, each of these mounts corresponds with one of the planets from which it has received more or less influence, according to its development, and the signs or marks to be found upon it. it will be seen also, from the plate, that the ancients gave to each finger the name of one of the planets, thus:-the first finger represented jupiter, the mount at its base being called the mount of jupiter. the second, saturn, the mount at its root being the mount of saturn. the third, the sun, the mount below being the mount of the sun. the fourth, mercury, the mount at its base being called the mount of mercury. the thumb is sacred to venus, and the root of the thumb is called the mount of venus. it will also be seen that the planet mars (although no finger is dedicated to it) is twice represented in the hand, along the side of the palm by the mount of mars, and in the palm, between the line of life and the line of the head, which is called the plain of mars. the moon is only represented by the mount of the moon, at the lower part of the palm on the opposite side of the hand to the thumb. when these mounts are well in their places, and clearly but not too strongly defined, they give the qualities of the planet they represent; but when any mount is not well marked, or even, as frequently happens, is quite deficient, there is a want of the qualities shown to exist where the mount is clearly defined. if the mounts are not only ill-defined, but represented by a cavity, that cavity would indicate the existence of qualities which are the reverse of those indicated by the mount; whereas an exceeding development would denote an excess of the qualities given by the mount. thus the mount of jupiter, which is immediately under the index finger, when fairly developed, indicates noble ambition, will-power, love of nature, kindliness, generosity, religion and happy marriage. when in excess--that is, when the mount is so large as to invade that next it--the mount of saturn--it gives superstition, exaggerated pride and domineering self-assertion. the total absence of this mount (which is sometimes, but rarely, seen) indicates coldness, selfishness, irreligion and that want of dignity which is produced by the utter absence of self-respect. the mount of saturn is found immediately beneath the second finger, which the ancients assigned to saturn, the planet of fatality. saturn gives extreme misfortune, or extreme good fortune, according to the development of the mount and the signs and lines to be seen upon it, and the course of the saturnian line, or line of fate (of which we will speak further on), in the palm of the hand. this mount also denotes a tendency to occult science. those born specially under the influence of saturn are timid, lovers of solitude, and very seldom marry, but are very persistent in their affections when they do love. saturn, when well developed, gives prudence, wisdom and, to a certain extent, success; when in excess it gives sadness, taciturnity, asceticism, dread of the after-life and yet, sometimes, a predisposition to suicide. the total absence of the mount indicates an insignificant existence. the mount of the sun is placed at the root of the third finger, which was sacred to the sun; when this mount is well developed it indicates love of art and literature, which shows itself (according to temperament) in poetry, painting, sculpture, or music; it gives also religion of the æsthetic, tolerant sort, grace, riches and celebrity; in excess it gives love of show, frivolity and vaingloriousness. the total absence of the mount means a thoroughly material existence; absence of all taste for art--a life without colour, a day without sunlight. the mount of mercury is found at the base of the fourth finger, and, when well defined, indicates intelligence, success in science and in occult studies, the love of work and activity, both of mind and body and eloquence; in excess it gives impudence, theft and falsehood: absence of the mount indicates no aptitude for science, no intellectuality--a negative existence. of course, should the mount of the sun be well defined, the last quality would be overridden by the success which that indicates. the mount of mars is at the side of the hand opposite the thumb, just below the mount of mercury, and, when well developed, indicates courage, ardour and resolution; in excess it gives cruelty, anger, revenge and tyranny: the absence of the mount gives cowardice and want of self-command. the mount of the moon is found immediately below that of mars, and, when well developed, gives imagination of the dreamy, sentimental order, gentle melancholy and love of solitude; in excess it gives morbid melancholy, caprice and fantastic imagination: the absence of the mount indicates want of poetry in the nature, positivism. the mount of venus, which is formed by the root of the thumb, indicates, when fairly developed, love of the beautiful, melody in music, the desire of pleasing and sensuous tenderness; in excess it gives love of material pleasures, coquetry, inconstancy and (when other signs, afterwards to be explained, are also seen in the hand) extreme sensuality. each planet has a special influence over certain parts of the body. jupiter governs the head and lungs; saturn, the spleen and ears; the sun, heart, eyes and arms; mercury, the liver and legs; mars, the head and throat; the moon and venus, the lower parts of the body. any excess in the length or size of the fingers or mounts argues a tendency to disease in the organs represented by that finger or mount. when a mount is--instead of being high--broad and full, it gives the same indications as if it were high; if much covered with lines it shows an overabundance of the quality of the mount, and is equal to an excess of height. _one_ deep perpendicular line upon a mount is a fortunate sign; _two_ show danger of too great force of the quality; and _three_ give misfortune arising from excess of the qualities of the mount. crossway lines on the mount always denote obstacles. some old italian writers affirm that fine cross lines on a mount signify wounds to that part of the body over which the mount on which they are seen has influence. the mounts are often irregularly placed. if one should lean towards the other, it absorbs some of the qualities of the mount which it invades. [illustration: _to face chapter xvii._] chapter xvii. the line of life the ancient chiromancists divided the line of life into ten compartments (see plate), each representing ten years of life, and thus they were enabled to prognosticate at what date in the life the illnesses or dangers indicated by the form or colour of the line would be likely to happen. this plate is copied from one in the sieur de peruchio's interesting work, _la chiromance_, published in paris in 1657. it will be noticed that the mounts are here indicated by the astrological symbols of the various planets they represent, mars being placed on the plain of mars, and again on the mount of mars, which, as we have already seen, lies immediately below the mount of mercury, it will also be seen that the signs of the zodiac are also represented on the hand: aries (march), which begins the astrological year, is placed at the base of the hand, close to the mount of venus; taurus (april) is on the mount of venus; gemini (may) is at the base of the mount of jupiter. these represent the spring-tide of the year, and also of life: therefore they are placed on and near venus, which planet represents happiness and enjoyment. the signs cancer (june), leo (july) and virgo (august) represent the second age, which is given to the accumulation of riches and honours: so these signs appear on the finger of jupiter. in the third age a person is supposed to enter upon the enjoyment of dignities, therefore libra (september), scorpio (october) and sagittarius (november) are on the third finger, that of the sun, which is supposed to accord position and reputation. the last months of the astrological year are thus placed: capricornus (december) is beneath the mount of the sun; aquarius (january) is on the upper part of the mount of the moon; and pisces (february) will be seen at the base of the mount. when the line of life is long, well-formed, slightly coloured and goes all round the thumb, it indicates a long life and free from serious illness; but when the line is wide and pale in colour, it indicates bad health; when it is short, it means early death. if the line of life is broken on one hand, but is marked in a continuous line on the other, these signs indicate an illness of a very serious nature; but if the broken line should appear in _both_ hands, it means death at the epoch corresponding with the place on the line where the break occurs. when the line of life is not clearly defined, but is formed by a sort of chain of small lines, it indicates continuous small illnesses. when the line of life, instead of starting from the side of the hand, takes its rise in the mount of jupiter, which is sometimes, but rarely, the case, it indicates a life of successful ambition, honours and celebrity--qualities given by the influence of jupiter. if the line of life joins the line of the heart and the line of the head, it indicates grave misfortune or violent death, by which the ancients probably meant to infer that when the heart and the head are dominated by merely vital instincts, the life is menaced by misfortune, but, when the line of life is _very far_ from the line of head, it indicates a life that accomplishes its course without much intelligence; so also if the line of life is very far from the line of heart, it indicates a life without love. when the line of life is bi-forked at its termination, near the wrist, it means a total change in the way of life towards its close and, should one of the branches tend towards the mount of the moon, it indicates madness towards the end of existence. a double line of life is sometimes, but rarely, seen: this indicates excess of health and long life and also success in a military career. this line is sometimes called the line of mars. to a woman it indicates success in love. three stars inside the line, but so close to it as to be almost on it, show that the subject will be much loved of men or women as the sex will determine, but that these signs will bring distress. a circle on the line of life shows loss of an eye or disease of the eye at the period at which it appears on the line. if two circles appear the person will become blind. if the line of life terminates with many small lines it means slight illnesses towards the close of life. a woman having two crosses on the upper part of the line of life is sensuous and immodest. a line going from the line of life and terminating with an island on the mount of jupiter shows lung disease or pleurisy at the time where such line starts. if at the end of the line of life, towards the wrist, there is a small triangle, it denotes loquacity and falsehood; but with a good line of head and heart, tact and eloquence. when the line of life throws branches upwards towards the plain of mars it means that, after long struggles, riches and honours will be acquired in old age. a line upwards from the line of life to the mount of jupiter shows success by the subject's own merits. this often makes its appearance quite suddenly. a black spot on the line of life indicates an illness or some misfortune which affects the health. lines going from the base of the thumb across the mount of venus and cutting the line of life denote illness from money worries if they stop at the line of head; and from heart troubles if they go direct to the line of heart. a line going from the line of life straight to the mount of saturn indicates accident from a four-footed beast. a line going from the mount of venus to the line of heart and terminating with a fork shows separation after marriage.[17] when this is seen, in conjunction with an island on the line of fate, it has a worse indication--that of adultery and divorce. _one_ deep line going from the joint of the thumb across the mount of venus and just cutting the line of life indicates a deep heart sorrow from the death or faithlessness of someone much loved. [17] the date of this event would be determined by the place where the separation line crosses the line of fate. chapter xviii. the line of heart and line of head the line of heart is placed immediately beneath the mounts at the root of each finger. this line, when clear, straight and well coloured, rising in the mount of jupiter and extending to the outer edge of the hand, signifies that its possessor has a good heart capable of strong affection. if, instead of commencing on the mount of jupiter, it does not take its rise till the mount of saturn, then the love will, in that nature, be rather of a sensual character. the line of heart sometimes stretches across the whole of the hand; such a line announces a too great amount of tenderness--a passionate and blind devotion in affection. when the line of heart is broken in several places, it means inconstancy, both in love and friendship. should the breaks be seen immediately beneath the mount of saturn, it indicates a tragic end to the love; if beneath the mount of the sun, by pride;[18] but if between the mount of saturn and the mount of the sun, the heart-break will be occasioned by folly; if between the mounts of apollo and mercury, by cupidity--the desire to make a better marriage in a worldly point of view; if the break occurs immediately beneath the mount of mercury, the evil issue of the love will be from caprice. [18] if the sun is one of the dominant planets, the line of heart broken under the mount of the sun shows serious physical affection of the heart; if this sign is on both hands it is fatal. when the line of the heart appears in the form of the links of a chain instead of in one clear line, it indicates inconstancy and indecision--a tendency towards a series of _amourettes_ rather than to a high and serious affection. if it goes round to the percussion of the hand it indicates jealousy. the line of heart of a deep red colour indicates a power of love ardent even to violence; but when, on the contrary, the line of heart is pale and wide, it is an indication of coldness of temperament. when, at its starting-point, the line of heart is seen to turn round the base of the mount of jupiter somewhat in the form of a circle, it is what the ancient chiromancists called "solomon's ring," and indicates an aptitude for the occult sciences. if the line of heart joins the line of life between the thumb and forefinger, it is a sign (if the mark is in _both_ hands) of a violent death; if only in one, of a serious, but not fatal, illness connected with the heart. should the line of heart droop towards the line of head and touch it, it is a sign of coldness in the affections: the instincts of the heart are swayed by worldly considerations. red punctures on the line of heart mean as many wounds in the affections as there are spots. white spots, on the contrary, show the persons of the opposite sex who, at some time of the subject's life, have given him, or her, a strong love. should the spot be at the beginning of the line, above the mount of venus, the person will have the appearance and qualities given by that planet; if under the mount of jupiter he would be a jupiterian; if under saturn he would have the appearance and character of a saturnian; under the sun of a sun person; if under mercury the appearance and character would be those of a mercurian; if near the side of the hand, of mars; and if quite at the percussion of the hand, the qualities and physical appearance given by the moon would describe the person. if, on starting, the line of heart is bi-forked and one branch of the fork rises towards the mount of jupiter, it indicates great happiness of a glorious nature; but if the other branch stops between the finger of jupiter and that of saturn, it is merely negative happiness--a life passed without great misfortunes. when a hand (but this is rare) is entirely without the line of heart it indicates an iron will, wickedness and cruelty, unless the ring of venus is deep and goes towards the mount of mercury, in which case it would supply the place of the line of heart. the line of the head rises between the line of life and the mount of jupiter and, when it is long and clear, it denotes a sound judgment, good memory and masterly intellect; but it must not extend across the hand in a _straight line_, as that signifies a disposition to avarice, or at any rate of extreme economy, because unless corrected by a rich line of heart, it would indicate an excess of calculation in the character. if the line of head is long, but droops towards the mountain of the moon, it signifies ideality in excess. life and its numerous duties and cares will be considered from an artistic and unreal point of view, for the mount of the moon, it will be remembered, represents imagination in excess, romanticism and superstition; and if the line of the head droops very low to the mount of the moon, it indicates more than superstition--it is then mysticism. if, instead of drooping towards the mount of the moon, the line of head rises towards the mounts at its close, the intellect will partake of the qualities of that mount towards which it rises: thus, if it rises beneath the mount of mercury, the intellect will be employed successfully in affairs or on the stage; if towards the sun, in art and literature. the line of the head pale-coloured and wide indicates a want of intelligence; so also does a very short line, only extending half-way across the hand. this is often seen in persons of medium intellect. the line of the head broken in two immediately under the mount of saturn means, where the sign is on both hands, death on the scaffold, or at least, a fatal wound on the head. when this sign appears in only one hand (no matter which), it indicates a probability of madness from an unfortunate passion, or a broken limb, or a blow, but not fatal, on the head. when it is broken under the mount of the sun it shows injury to the right arm or, in a very artistic hand, illness from over-strain of the mental powers. if the line of the head is long, thin and not deeply marked, it shows infidelity and treachery. if, towards its close, it mounts suddenly to the line of the heart, it signifies early death. when the line of head is cut by a number of small hair lines, it indicates continuous nervous headaches; a cross in the middle of the line is a sign of approaching death, or of a mortal wound. when the line of the head is not joined to the line of life at its starting-point, it indicates self-confidence and impulsiveness, jealousy and that sort of untruth which springs from exaggeration of facts, from over-impressionability. with the planets of mars and jupiter in excess, the line of head separate from the line of life gives audacity and enthusiasm and, therefore, success. if large, round, red spots are seen on the line of head, they indicate so many wounds on the head; whilst white spots on the line of the head indicate as many successes in literature as there are spots to be seen. a star on the line of head means a wound on the head, or madness if the line droops much to the mount of the moon, and the star appears at its termination. a sister (or double line) of head is rarely seen; but if it appears it is a sure sign of fortune by inheritance. chapter xix. the saturnian line when the saturnian line starts from the wrist, exactly below the finger of saturn, and goes in a direct line to it, cutting through the mount, but stopping at the root of the finger, it is a sign of a life of extreme happiness. if the line goes toward the mount of jupiter, this happiness is the result of a marriage bringing both riches and love. if the saturnian line stops short at the line of head, it is misfortune in affairs through a false calculation; or, taken in conjunction with a troubled line of life, it would mean a physical brain affection. if the saturnian line is straight and well-coloured at its termination--that is, as it nears the finger of saturn--it indicates happiness and success in old age, however troubled the life may have been before. if this line only starts from the line of head, it denotes poverty and stupidity. the age, on the saturnian line, is counted from the wrist upwards; from the wrist to the line of head chiromancists count thirty-five years,[19] from the line of head to the line of heart fifteen years; and from the line of heart to the root of the finger are the remaining years of life. [19] if the head line it placed very low, then the date where it crosses the saturnian line would be 30, and if the heart line is proportionately low the date where it crosses the saturnian would be 45 years. if the saturnian line is broken and irregular, it means trouble and worry in life; and according to whether these breaks occur on the line of head or on the line of heart, so will the troubles be of the head or heart--troubles arising from affairs or from the affections. if the line of life be irregular, denoting uncertain health, these troubles may be physical evils to the heart or head. short lines crossing the saturnian show vexations in either the affairs or in love-matters. a downward branch from the saturnian going towards the moon shows sorrow from the death or treachery of a woman. this is the same whether it be on a man's or a woman's hand. if the saturnian line is twisted in a sort of spiral at the starting-point, but yet the upper part of it goes in a clear, direct line to the mount of saturn, and cuts through it to the root of the finger without penetrating beyond, it indicates a troubled and anxious youth, followed by riches and good fortune in middle age. if the twisted line continues and crosses the line of the head and the line of the heart, the troubles will continue until old age, and the good fortune be only quite at the close of life. a triangle, or small island, at the commencement of the line, shows death of the father or mother in early childhood. if the mount of saturn is much wrinkled, and the saturnian line cuts through it, and is of a deep-red colour, and mounts as high as the third joint of the finger of saturn, it indicates a violent and disgraceful end--death on the gallows. upward lines from the saturnian line mean events of happy omen either in the affections or affairs at the age shown on the line; downward lines have the reverse signification. there are some hands in which the saturnian line is very faintly indicated and, when this is the case, it signifies an uneventful, insignificant existence. the esquimaux, for example, who live in a wretched climate, and live hard, unlovely lives, have absolutely, some of them, _no_ saturnian line in their hands; and m. serres, a famous french anthropologist, asserts that this line (which he calls the caucasian line) is only to be found in the hands of the white races; whilst m. desbarrolles, another french writer on this subject, goes farther, and affirms that, among persons condemned to a dry, unintellectual vegetative life, even among the white races, the saturnian line is often found entirely wanting. the saturnian line is one of great importance, for it corrects and modifies the significations both of the lines and of the mounts. a double saturnian line, which is sometimes, but very rarely, seen, indicates great moral corruption and physical infirmities, brought about by abuse of material pleasures. a cross upon the line shows a change of position or a crisis in the affections at the age indicated by its position on the line. a star on the line shows disaster at the date at which it appears. downward lines from the line of heart towards the fate line show heart sorrows at the period when they cross the line. widowhood is indicated in this way if the line of fate breaks and shows a total change in the way of life immediately afterwards. it sometimes only means a death at the period when it crosses the fate line. chapter xx. the line of the sun and line of health the line of the sun takes its rise either in the line of life or from the mount of the moon, and, ascending, it traces a furrow in the mount of the sun, but stops at the root of the finger; it signifies, when straight and well defined, and taking the course we have described, celebrity in literature or art, whether in poetry, painting, sculpture, or music. the mounts decide in some measure which branch of art is preferred. with venus large it would probably be music or painting; with the moon much developed, poetry--or at any rate literature of an elevated kind. those having the line of sun thus traced, even who are not artists by profession and whom destiny has placed in quite inartistic careers, will always have artistic tastes, eye for colour, ear for music, or a perception of beauty in form or in language. where the line only begins in the line of heart the artistic feeling is only appreciative, not productive, but when it rises as low as the mount of the moon, it signifies _creative_ power. if the line of the sun subdivides, in traversing the mount of the sun, into several lines, it indicates a tendency to cultivate several branches of art, which prevents the success which generally crowns excess of artistic feeling when confined in its expression to one especial art; it also indicates too great a struggle after effect in art; it is more significative of the dilettante, or patron of art generally, than the artist _pur et simple_. when the line of the sun, in its upward course, is barred by several transverse lines, there are obstacles in the career of art; but if the line continues and marks a single deep furrow in the mount till it reaches the root of the finger, these obstacles will, in the end, be conquered and success, riches, honours and celebrity will be attained. in a hand where the sun line begins above the head line, the deep line at its close only means riches after fifty, and has nothing to do with art. the line of health, or, as it is sometimes called, the line of the liver, takes its rise at the wrist, near the line of life, and mounts in the direction of the mount of mercury. if it is well coloured and the line is not broken, it denotes good health, great power of memory and success in business pursuits; if the line becomes broken, or is forked at its close, before it reaches the mount, it indicates severe illness in old age. if this line starts from the line of life it is a sure sign of weakness of the heart's action. if the line is unequally coloured and gets redder as it crosses the line of head, it indicates a predisposition to apoplexy; if it stops suddenly on the line of the heart, a serious physical heart affection is likely. the line of health sometimes takes a curved form on _one_ hand, forming a sort of half-circle, from the mount of the moon to the mount of mercury. in this case it is called the line of presentiment and indicates vivid intuition, especially if mercury is strong in his influence. when the line of health on _both_ hands takes this form, it indicates mediumistic powers and powerful second sight. should there be a long island at the starting-point, that is, near the mount of the moon in the line of presentiment, it indicates somnambulism. when the line of health forms a large and distinct cross with the line of head, it shows a disposition for the study of occult science, but this is not the mystical cross which will be described farther on. an island on this line shows some internal illness at the date on which it appears on the line--that is, if before it reaches the head line, it would be _before_ thirty-five; if after and between the lines of head and heart, it would be between thirty-five and fifty; if later, during the remainder years of life. a twisted liver line is a sign of biliousness and indigestion; if it is of a red colour (as it frequently is where mars is one of the ruling planets) it shows a tendency to feverish complaints. the line of health is sometimes, but rarely, accompanied by another line called the milky way; when this line commences side by side with the line of health and mounts with it in an unbroken line, towards the finger of mercury, it signifies a long life of uninterrupted happiness. this line, which is sometimes called the via lasciva, gives ardour in love, because a super-abundance of health gives force to passion. chapter xxi. on the ring of venus, the wrist lines and the letter m to be seen in most hands the ring of venus seems to enclose, as in an island, the mounts of saturn and the sun; this line is not seen in many hands and, when fully developed, signifies unbridled passion and debauchery of all kinds when, in conjunction with it, the mount of venus is strongly developed and marked with crossway lines. if, with the signs mentioned above, the ring of venus is strongly marked, yet _broken_ at its centre in _both_ hands, it is a sign of eccentric and depraved passion; still, there are always modifications of these bad signs, and a very good line of head would, by bringing reason to bear upon passion, considerably mitigate the evil indications of the broken ring. when the ring of venus is seen on a hand where both the planets venus and the moon are strongly indicated and where it is traversed by innumerable fine lines, it is a true sign of an hysterical temperament. sometimes the ring of venus will be seen to ascend and lose itself on the mount of mercury, leaving one end of the semicircle open, which mitigates, in some sort, the terribly strong instincts of voluptuousness indicated by this mark; but if, on the contrary, the semicircle, after extending itself to the mount of mercury, closes itself at the root of the finger, such a mark in the hand would indicate a terrible and absorbing power of passion, which would not hesitate at any means to secure its end. a line traced on the wrist is a sign of long life and, if there are three of these lines, as is sometimes seen, it forms the triple bracelet. these lines indicate, in chiromancy, thirty years of life each and the three lines form what is called the magic bracelet, indicating long life, health and riches. if these lines are formed irregularly, like the links of a chain, and more especially if the first one--that next the hand--is so formed, it indicates a long life of labour, but acquiring ease and competency at its close. if a cross appears in the centre of the wrist, it indicates a rich heritage at the close of life. when lines start upwards from the bracelet, and ascend towards the mount of the moon, they denote as many travels by land as there are lines. if a line starts from the wrist and, after traversing the plain of mars, goes to the mount of the sun, such a line presages riches and honours coming from royalty. when these travel lines go as high as the line of head and heart, they denote journeys during which some person is met who influences either the fortunes or the affections, according to whether the line stops at the line of head or heart. lines lengthways on the mount of the moon mean sea-voyages; if these lines terminate with a star, it denotes shipwreck; if on both hands, death by drowning. the letter m, formed more or less regularly in every hand by the line of life, the line of head and the line of heart, represents the three worlds--the material, the natural and the divine. the first, the line of life, surrounds love and generation, as represented by the thumb, which is, as we have seen, sacred to venus--the material world, or world of sense--but the mount of venus may either degenerate love to vice, or perfectionate it to tenderness. with high instincts the mount of venus is a good quality, since, _without it_, all the other passions are hard and selfish. the second line--the line of the head--stretches across the natural world; it traverses the plain and the mount of mars, which represent the struggle of love and reason in existence--the natural world, life as it presents itself to most persons. there is in the hand the plain of mars and the mount of mars; both mean a struggle: the mount is the struggle of resistance; the plain of mars (which is between the lines of head and heart) is the struggle of aggression. the third line, that of the heart, encloses the divine world, for it surrounds the mounts which represent religion, jupiter; fate, saturn; art, the sun; science, mercury; all of which are especially influenced by the astral light, or fluid, emanating from the planets. according to the proportions--the relative proportions--which these three lines bear to one another, so the life is influenced by the three different worlds represented. thus we have a hand in which material (sensual) pleasure dominates: the line of the material world enclosing a space greatly superior to that of the two others. it is needless to give further examples of these differences, for, after all, this matter is but a _résumé_ of what has been said before about the power of correction which one line has over the others. given a wide range to sensual pleasure in the hand, but a good and extensive line of the head, the former will be corrected by it, as reason dominates passion; or given the strong powers of sensuality, with a wide range to the divine world by the space occupied between the line of heart and the mounts, and again, religion, love of art and science, will correct and keep under extreme sensuality. in reading the hand, each line must be judged with reference to the others, and the hand must be considered in all its bearings, before an opinion on the tendencies it indicates can be arrived at with any degree of correctness. [illustration: _to face chapter xxii._] chapter xxii. concerning chance lines; that is, lines which are sometimes--but only rarely--seen on any hand when two lines, starting from the mount of venus, join with a star on the plain of mars (see plate 3, fig. 1) it indicates two loves carried on at once and both having a disastrous issue. a square with spots at all four corners placed on the mount of the sun (see fig. 2) shows danger by fire with preservation. a line from the mount of mars going to the mount of the sun (see fig. 3) indicates love of glory, desire to attain distinction in life. a person with this mark in his hand would be stimulated rather than intimidated by a large audience, and would have great success in addressing multitudes. this line is good for soldiers, orators and actors, as it shows force, energy and moral as well as physical courage. the figure of the sign aquarius when seen on the mount of the moon (see fig. 4) is a certain sign of death by drowning, _even when marked on one hand only_. a circle on the heart line beneath the finger of mercury (see fig. 5) denotes the person as likely to cause--though unwittingly--the death of someone much loved. a star on the mount of venus, low down on the mount (see fig. 6), indicates a man or woman who shall fall into dishonour by reason of sensual indulgence or unnatural vice. a line starting from the wrist line, crossing the mount of venus and ending in a star on the palm of the hand (see fig. 7), indicates that the person will lose some dearly-loved friend in a tragic manner. the symbol of the planet saturn, when seen in the palm of the hand (see fig. 8), denotes the person to be malicious beyond expression, and likely to cause the death of someone by poison. a line starting from the head line going through the mount of jupiter with a star (see fig. 9), is an indication of a violent death before the age of thirty. should the person be ruled by venus, by poison; if under the moon, by drowning; if under the sun, by fire; if under mars, by firearms; if under jupiter, by horse accident; if under mercury, by fits consequent on loss of money. the saturnian line, crossed by transverse lines on the mount of saturn (see fig. 10), indicates dangerous, but not fatal, wounds on the head. many rings encircling the thumb (see fig. 11) indicate an amorous and very inconstant disposition in either man or woman. two lines starting from the middle of the mount of venus and terminating in the form of an apex on the mount of the moon (see fig. 12) indicate a great tendency to hysteria and to abnormal attachments; the latter is more especially indicated if saturn and the moon should be the ruling planets. chapter xxiii. concerning the fingers and thumb and nails as the shapes and relative proportions of the fingers to the palm modify the indications given by the lines and mounts, it is necessary to consider them very attentively before giving a judgment in chiromancy. fingers longer than the palm and with pointed tips show idealism; they are the expression of the moon's influence when she is well-dignified at a birth. the mount of the moon in these hands would always be large. people with these fingers see everything in the golden light of imagination and find happiness in dreams of intangible beauty; poetical expression (ethereal, not passionate) is their natural language. they always incline to the marvellous--the sublime, the spiritualistic side of all things. theirs the belief in omens, in occult literature, in the supernatural. without, perhaps attaching themselves to any fixed creed, they are, by nature, worshippers; and the mysterious moan of the sea, the song of the brook, the roar of the torrent, and the sighing of the wind, are to them but so many revelations of the deity. they are loyal to old associations and are never in advance of their age. they are easily moved to tears and are graceful in all their gestures. they can, in exalted moments, do without the necessaries of life and yet, from their intuitive worship of the beautiful, they are lovers of the luxurious superfluities which make up an elegant and refined existence. people with these fingers do not age much; their hearts are eternally young, for they live a life of perpetual illusion and though often, alas! necessarily disappointed in both men and things, they never entirely lose faith in the poetry of existence. fingers the same length as the palm, and with slightly pointed tips, show refinement, correct taste and love of art--these are the fingers of those born under the dominant influence of the sun. fingers the same length as the palm, but fleshy at their base and square at the tips, show practicality, family affection, love of animals, good judgment, respect for the world's opinion and much appreciation of material comfort. these fingers show the strong influence of jupiter. long fingers, knotty at the joints and with square tips, show reasoning power and taste for science. persons with these fingers are always in harmony with progress and have little or no veneration and are, therefore, never stirred by associations; with the antiquity of catholicism, its mystical and somewhat sensuous worship, its celibate priesthood and golden aureole of saints and martyrs, persons having these fingers have no sympathy. if they belong to any fixed creed (and their logical powers are rather against this) they prefer protestantism--or its offshoot, dissent--where their real deity, reason, is permitted full sway. these people love--with all the force of their nature--the study of history, jurisprudence, mathematics and the exact sciences. they are naturally clever at calculation and have much sense of order. such fingers show the influence of saturn, but not when most dignified; saturn when most exalted gives mysticism, but then the fingers are not knotted at the joints and the tips are always spatulated. fingers that are shorter than the palm and with spatulated tips, show sensuality in love and materialism in all things, energy, love of field sports and indomitable courage. such fingers indicate the influence of mars at birth. fingers shorter than the palm, but with very pointed tips and thick at the base, show self-indulgence and love of luxury. persons with such fingers are very sensuous and are, therefore, ardent pursuers of material pleasures, but yet with a certain refinement of taste which prevents their becoming grossly sensual. such fingers are often seen in the hands of singers of both sexes; they indicate the strong influence of venus in the nativity. fingers that are slender and longer than the palm, but with spatulate tips, indicate versatility, wit and intuitive perception. such fingers show the dominant influence of mercury. in the relative lengths of the three divisions of the fingers chiromancy also recognises the indications of three separate influences--that of the soul, that of the mind, and that of the body. fingers that have the first division (that containing the nail) long, show high aspirations and power of veneration--soul; fingers with the second division longer than the other two indicate intellectual force--mind; whilst fingers having the lowest division longest show a love of material pleasure: people having such fingers, unless there are other modifying indications in the hand, are slaves to the body. the first joint of the thumb (that which is nearest the nail) represents _will_; therefore, when this is short, such a form indicates want of will--a character very impressionable and therefore easily led; when this joint is long, it indicates great power of will and therefore force of character. the second joint represents logic, judgment and reason; therefore, where this joint is long these qualities exist in excess and, where it is short, they are wanting in both. the third joint (that which is outside the mount of venus) represents the power which love--more especially the love between the sexes--will have on the character. if long and thick it implies the existence of strong passion; if short and flat a cold disposition--no attraction towards the opposite sex. poets have frequently the first joint of the thumb short (because want of will gives the rein to impulse and impressionability), and whilst the second--the intellectual one--is fairly long, the third is almost always large, full and long. this combination of impressionability, intellectuality and warmth of passion gives us the poets full of "the sweet, sad music of humanity." these various types of finger-tips are often seen in the same hand, which shows that several planets have much the same amount of influence, in which case the following indications should be considered: the finger of jupiter pointed gives idealistic religion and sense of honour; square, it would show reasoning power; spatulate, energy and impulse. the finger of saturn is rarely pointed, but when it is so, it rather mitigates the melancholy given by the planet and shows callousness and (if mercury is strong in the hand) frivolity. square tipped, it indicates prudence, love of agriculture and mechanical genius; spatulate, which is the ordinary termination of this finger, it betokens sadness and superstition, and, when the finger is abnormally long, a tendency to suicide; especially where, with it, there is a small weak thumb. the third finger--that of the sun--pointed shows idealism and artistic tastes; when square-tipped, realism in art and a love of wealth; spatulate, it gives spirit of adventure, especially when it is as long as the first finger; when the third finger is _longer_ than the first and spatulate it indicates love of gambling and of speculation. the fourth finger--that of mercury--pointed shows occultism, intuitive perception, eloquence and talent for languages; square at the tip it denotes logic, facility of expression, science and love of research; spatulate, it gives movement, vivacity and, where the rest of the hand is bad, knavery in business and theft; a very short little finger shows unselfishness and, some old writers say, happiness in marriage. a pointed thumb gives impressionability; square at its tip, decided but not obstinate will; the thumb bending outward shows generosity and impulse and, when much bent inwards towards the palm of the hand, avarice and reticence. people with short fingers are quicker, more impulsive and have more intuition than those who possess long fingers. those with long fingers have much love of detail--often to a worrying extent; they are inquisitive and somewhat distrustful. as regards the nails, short strong nails show courage, combativeness and critical faculties. white polished and filbert-shaped nails indicate sensitiveness and refinement, but no force of character. short, weak, crooked and black-coloured nails show deceit and slothfulness. round nails indicate a luxurious, pleasure-loving nature. very thin nails--especially when the tips are bent inwardly--show delicacy of constitution. red nails with little white marks on them indicate a choleric and cruel nature. those who have on the root of the thumb--that is, on the mount of venus--many crossbar lines are sensual and prone to gross indulgence in licentiousness. they who have these marks on their hands will have in their nativity--venus in the 6th or 8th house (which houses rule the lower parts of the body), thus showing the entire concordance of chiromancy with astrology. [illustration: _to face chapter xxiv._] chapter xxiv. of the various marks to be seen on the hand besides the lines and mounts already described there are other signs or marks which, as they modify the qualities given by the lines and mounts, should be carefully considered in giving judgment on the hand as a whole. a star (fig. 1) indicates something beyond our own power of action--a fatality for good or evil over which we have, personally, no power. a star on the mount of jupiter indicates honours and distinction in marriage and great and unexpected glory, for jupiter is always a favourable planet. a star on the mount of saturn means assassination or death on the scaffold; or, in an otherwise good hand, death by paralysis. a star on the mount of the sun (with no line of the sun) indicates fatal riches, which bring of themselves unhappiness in the affections. should the sun line be strong it would signify success in art, or military glory in a hand where mars is strong. a star on the mount of mercury shows theft and dishonour; on the mount of mars, death in battle; but a star on the plain of mars, military glory. a star on the mount of the moon, when on a voyage line, means death by drowning; when not on a voyage line, an illness connected with water, such as dropsy or diabetes. a star in the centre of the hand shows that some person of the opposite sex will influence the life in an unhappy manner. a star on the mount of venus means unhappiness caused by love. two stars on the top joint of the middle finger indicate death on the scaffold. a square (fig. 2) shows power and energy of the qualities of the mount on which it appears, except on the mount of venus, when it means imprisonment. a square announces preservation from accident when seen near any indication of such accident. a circle (fig. 3) on any of the mounts, but above all on the mount of the sun, signifies success in the qualities given by the mount on which it appears; but a circle on the lines of the hand has always a bad signification. a circle on the line of life means loss of one eye, and two circles would indicate total blindness. an island (fig. 4) is again always a bad sign; on the line of heart, it signifies adultery; on the line of life, illness, corresponding in time to its position on the line; on the line of head, it would mean ruin arising from false speculations, or if illness is shown on the life line, it might indicate brain illness or neuralgia; on the line of health, disorders of the liver and the digestion; on the saturnian line, an island indicates happiness from an adulterous liaison; but if the island is broken in shape, it indicates poignant grief arising from an illicit affection. the duration of these affections is shown by the size of the island. an island at the commencement of the saturnian line indicates an event of an unfortunate nature, probably death of father or mother, in childhood or very early youth. the lines which go lengthways round the side of the hand, between the line of heart and the root of the finger of mercury, show the serious attachments. a horizontal line barring these, or a black spot, shows widowhood. if the lines take the form of islands, it shows love for cousins or near relatives. a triangle (fig. 5) announces aptitudes of a favourable signification. on jupiter it shows diplomatic distinction; on saturn, mystical ability; on the sun, success in art or literature; on mars, military glory; on venus, happiness in love; on mercury, distinction in law, physics, or mathematics; but on the mount of the moon it indicates danger from the water. a branch (fig. 6) shows aptitude in the qualities of the mount on which it appears. chains (fig. 8) always show obstacles and worries in connection with the qualities of the mount on which they appear. a spot (fig. 9) is sometimes favourable and sometimes the reverse. red spots on the line of heart mean physical suffering from that organ. white spots show love conquests, and the lover is indicated by the mount under which these spots appear by the physical description of the planet to which the mount belongs. curved lines (fig. 10) mean disaster wherever they appear. on the line of head, madness, especially should the line droop to the mount of the moon. hair-lines (fig. 11) show an excess of the quality of the line on which they appear. cross-bars (fig. 12) are always obstacles, and show excess in the qualities of the mounts on which they appear; on the moon, morbid imagination; on venus, lasciviousness. two lines going from the mount of venus to that of mars denote the pursuit of two love affairs at the same time, and a star joined to these lines shows that the matter has ended or will end in disaster. a long island, extending from the mount of venus to that of saturn, shows, on a woman's hand, seduction at the age when the sign crosses the line of life. should a square appear on the line, she escapes the temptation. a line extending from a star on the mount of venus, and terminating with a fork on the mount of saturn, shows an unhappy marriage. a line going from a star on the mount of venus straight to the mount of the sun, foretells a great inheritance from the death of a near relation. [illustration: the happy hand. _to face chapter xxv._] chapter xxv. the triangle, the quadrangle, and the happy hand the triangle is the name given to the space enclosed between the line of life, the line of head and the line of health. if the angle is an equal one and the lines well coloured, it signifies a good disposition both as regards mind and body and also much health, courage, good reputation and a long and happy life. when the angles of the triangle are not well defined, it signifies a dull and mean person, who will not rise above mediocrity. when the triangle is wide as well as clearly defined, it indicates liberality and nobility of mind. when it is narrow, it signifies avarice, cowardice and poverty. if the triangle is altogether wanting in a hand, it portends much evil, a short life and much illness. a cross in the triangle shows a quarrelsome disposition. the quadrangle is the square space contained between the lines of heart and head. when broad it signifies a liberal, courageous person with much sense of honour, who will attain to the highest dignities in his profession and position in life. those who have the quadrangle narrow are covetous and deceitful, and therefore untrustworthy in all business relations. a star in the middle of the quadrangle shows honours and dignities, and a line from the mount of mercury running down to the centre of the quadrangle indicates the friendship of great men, and much honour and distinction from these friendships. in the plate at the beginning of this chapter we have a sketch of what is called "the happy hand," which is given as showing what are the happiest prognostications to be shown on the hand. an explanation of the lines and marks of this is given below. _the explanation of the happy hand._ double line of life, which means good health and long life. the saturnian line straight and well-defined till it reaches its termination on the mount of saturn, which shows happiness in domestic life and good fortune to the end of life. branches at beginning and end of the heart line, power of passionate tenderness. cross on mount of jupiter, love and marriage. ring of venus, power of passionate attachment and much force of sympathy. the line of head long with branches to the mount of the moon, intellectual gifts and vivid imagination. direct line of the sun, success in art and celebrity. union of venus with mercury, love and good fortune in connection with the affections. line of health strong shows a vigorous constitution. triple branches on the wrist, superabundance of vitality and long life. a cross on the mount of venus. this, taken in conjunction with the cross on the mount of jupiter, shows happiness in married life. of course it is seldom that such a conjunction of good lines is seen on the same hand; but still, in those born under a fortunate conjunction of the stars, many of these lines are seen together; but such hands are rare, for anxiety, grief and disappointment are the general rule and happiness the exception in this world. part iii. physiognomy "la fisonomia è lo specchio dell' anima."--finetta. chapter xxvi. physiognomy "the face is the mirror of the soul," says finetta, a mediæval italian writer on the subject of physiognomy; and, to those who take the trouble to study the matter, the intelligence, the sentiments and the instincts of a person are all clearly manifested by the form of the head and features and their relative proportions, by the colouring of the skin, eyes and hair, by the fugitive expressions which, to an attentive observer, are seen to pass over even the most impassable faces, and "last, but certainly not least," by the lines left by the habitual passage of the expression of strong feeling, which, to the physiognomist, are visible even when the face is in repose. we are in the habit of applying the term physiognomy to the _face_ only, but the word has really a much wider signification. all things animate and inanimate have their physiognomy and, when judging of the character by the form of the features of the face, it would be impossible to ignore that given by the shape of the head, for, without altogether believing that the brain is mapped out in the manner described by phrenologists, there is no doubt that a good development of the front of the head shows intelligence, whilst a head which is inordinately protuberant at the back indicates the dominance of animal instincts in the organisation. if the back of the head is quite flat, it indicates coldness--want of passion in the nature. a head which is large just above the ears shows a tendency to anger and if the signs of benevolence on the brow and lips are entirely wanting it would mean cruelty; but in physiognomy the signs on both the head and face must be considered as a _whole_, and the qualities shown by _both_ must be weighed one against another, before any right judgment can be arrived at. in this study, as in that of graphology and chiromancy, a deductive power of mind is required. among twenty persons who may be sufficiently interested in physiognomy to study it, there will be scarcely more than one who will become a good physiognomist. one among the countless objections which have been urged against physiognomy is that many physiognomists make erroneous judgments; but, granted that they do so, it is their want of discernment, or more probably their want of deductivity--not the science--which fails. there is a certain sort of _instinctive_ power of judging character by the face, possessed by children and animals, which is in harmony with the theories of those who have thought and written most upon this interesting subject. we are all of us--women, perhaps, more than men--daily influenced by this sort of _instinctive_ physiognomy: for there are few people who do not, when they first see a stranger, form a judgment of him, in which they are, of course, only swayed by his outward appearance, although they may never have even heard the word physiognomy. the _temperament_ has an immense amount of influence over the character and this temperament is shown more especially by the colour and texture of the skin and hair. it is temperament which precipitates, or retards, the effects of illness and age and temperament is the result of the astral influence which presided at our birth. these temperaments have been classified under four heads--viz., the sanguine or choleric, the lymphatic, the bilious and the melancholic. the first, the sanguine or choleric, is the result of the astral influence of mars and jupiter; the lymphatic, of the moon and venus, but more especially the moon; the bilious (which is especially the intellectual temperament) of the sun and mercury and the melancholic temperament is the result of the dominance of the sad planet, saturn. the sanguine temperament is shown by a skin with a good deal of colour in it, either of a soft pinky white with a rosy peach-like colour on the cheeks, in which case it is jupiter which dominates in the temperament, or of a deep red colour all over the face, when the sanguine temperament is dominated by mars, the hair being red or brown, crispy or curling. the lymphatic temperament is shown by a soft, pale skin of a thick dead white, the lips and cheeks being only slightly coloured; the hair is fine and long, but not thick, and is light, not golden, but rather colourless, or what the french call "_un blond cendré_"--that is, of an ash-coloured fairness, sometimes of a soft brown, when venus is the dominating planet. the bilious temperament is the result of the combination of the astral influences of the sun and mercury, the planets which give artistic feeling and intelligence. those having this temperament have yellow skins of a soft, fine texture and when the sun is the dominant planet they have a vivid colour in the cheeks; the hair of those of the bilious temperament is golden and is generally curly or wavy; if the melancholic temperament given by saturn is in combination (and it is frequently so in the bilious temperament) with the yellow-tinted skin of the bilious temperament, we find also the straight, deep black hair peculiar to the saturnian. the melancholic temperament is that of those born under the dominant influence of saturn. people of this temperament are of a pale or livid, and, sometimes, of a greenish-tinted or earth-coloured skin and their hair is always of a dead black. it must be remembered that though one planet may dominate at a birth, there are always present others which have also their influences, though in a secondary degree, so no person is of _one_ temperament without any admixture of the others, although one may and often does dominate the others. thus no one is _exclusively_ sanguine, bilious, lymphatic, or melancholic. one person could be at once bilious, melancholic and lymphatic. we sometimes see the apparently contradictory temperaments of the melancholic and sanguine in the same person, but, generally speaking, one temperament dominates, modified by one or more of the others. this makes one of the sources of the variety of character we see in those about us, no one person having precisely the same modification of temperament, to say nothing of the difference of intellectual gifts. now, as the temperament produces the character and the character the passions, it is very necessary, in order to be a good physiognomist that we should be thoroughly expert in being able to assign to each person under judgment the exact amount of domination of each of these four temperaments and this is only to be done by noting the colour and texture of the skin and hair. aristotle has said that though there is a certain physiognomy of the whole person, the principal signs to guide us in a knowledge of human beings are to be found on the face; and this is perhaps because the skin of the face is somewhat differently constituted to that over the other parts of the body. it is more transparent than that of the other parts of the body, and thus more readily reflects the different colours--the vivid flush of joy, the blush of shame, the livid hue of envy, the pallor of fear, the different passions by which we are agitated. the face also is the seat of the eyes and the lips, both of which features (being continually in movement) make the face, as the old italian writer has said, "the mirror of the soul." even those who habitually deny the power given by a knowledge of the science of physiognomy admit that _in certain moments_ they have been able to judge of what they could ask for from the expression they saw on the face of the person with whom they were dealing. now, if this were so at one moment, why should it not be so always? when the soul is agitated, that agitation shows itself, at once, upon the face by the variation of its colours and by the contraction of certain muscles about the features. both this changing of colour and this movement of the features vary according to the passions which produce the agitation and these different expressions most people can read at a glance. no one confounds the expression of happiness with unhappiness, of love with hatred, of hope with despair, of jealousy with trustfulness, of envy with sympathy. habitual drunkards show their vice on their faces, even when they are perfectly sober; so also do the other vices show themselves by the lines left on the face by the constant recurrence of the contraction of the features when under the immediate and violent influence of the ruling passion. by dint of continually exercising the faculty of observation they come to see expressions and lines on the face which, though perhaps quite lost upon others, give them indications of character which are sometimes startling revelations. here, again, is another objection which is often advanced against the study of physiognomy. does it not, by laying bare the vices and weaknesses of human nature, induce a cynical opinion of human nature? no; for, whilst it makes us clear-sighted as to the vices, it also reveals to us many sweet and noble qualities in those by whom we are surrounded, which, perhaps, were never suspected by us. no one better understood his fellow-men, no one was ever more alive to "the sweet, sad music of humanity," than shakespeare. his large-hearted, sympathetic nature gave him intuitive perception of character, and this, aided by his wonderful powers of observation, must have made him a physiognomist. he "looked quite through the thoughts of men," and yet, with all this wondrous knowledge of human nature, he says, "what a piece of work is a man! how noble in reason! how infinite in faculties! in form and moving how express and admirable! in action how like an angel! in apprehension how like a god!" [illustration: _the planets' places on the face facsimile from an old woodcut, date 1657_ _to face chapter xxvii._] chapter xxvii. the forehead and eyebrows "one part of the forehead," says a chinese proverb, "shows our faculties, the other part the use we make of them." this is, in a great measure, true; for the form and height of the brow show the degree of thought and power of intellect, whilst the skin of the forehead, its colour, lines and tension, denote the passions and the state of mind. though the skin of the forehead may be equally wrinkled in different faces, the forms which these lines take vary very much. the first line next the hair, which is rarely seen till past middle age, is referred to the influence of saturn; the second to jupiter; the third to mars; the fourth, over the right eyebrow, to the sun; the fifth, over the left eyebrow, to the moon; the sixth, between the eyebrows, to venus, whilst mercury is assigned his place on the bridge of the nose (see plate). when the line of saturn is long and well-defined, it indicates the prudence and sagacity which ought to come with age; when it is broken or curved in an oblique manner it shows peevishness and avarice. the line of jupiter, straight and clearly-defined, shows an honourable and just person; if broken or taking oblique curves it indicates a very voluptuous person. if the line of mars should be long and clear, and stretching across the forehead in one continuous line, it denotes courage and much warlike ambition; if the line be broken, such a person will be a brawler and quarrelsome and will experience ill fortune in war. the line of the sun being perfect and reaching nearly to the middle of the forehead, shows ambition, good judgment and success; being broken or oblique in its form, it shows egotism and love of money. the line of the moon, clear and perfect above the left eyebrow, much imagination and also much travelling into strange places. when this line is broken or much curved, it indicates caprice and want of truth. the line of venus, delicately marked and straight, shows tenderness and success in love matters; if broken and curved, the reverse. if three lines appear in the place of mercury across the bridge of the nose, they denote eloquence and wit; if more than three, loquacity and deceit. so much for the _lines_ on the forehead. as to the _form_, aristotle tells us that "a very large and prominent forehead shows stupidity"; it is quite true that men of the highest intelligence have foreheads of medium height, but exceptionally broad and full over the eyebrow. a forehead which is very full over the eyebrows and rather low than high, shows intuitive faculty, artistic perception and idealism; we see this form of brow in all the antique statues of apollo. a very projecting forehead, fuller above than below, and so large as to appear to dominate the whole face, is generally the forehead of a slow if not a dull intellect. a perpendicular forehead, well rounded at the temples, rather high than low and having straight, well-defined eyebrows, shows solid power of the understanding, love of study and power of concentrating the attention, but it is not the forehead of the poet, painter, or musician. arched foreheads, somewhat low, but full at the temples, with long, sweeping and mobile eyebrows, appear properly to be feminine, since they show sweetness and sensitiveness of nature. high, narrow and wholly unwrinkled foreheads, over which the skin seems tightly drawn, are indicative of weakness of the will-power, want of imagination and very little susceptibility. they are the foreheads of narrow-minded, commonplace persons. of course other features may soften these indications; intelligent eyes may give intellect, or a sweet and tender mouth feeling enough to, at any rate, diminish the unpleasant indications of this type of forehead. foreheads not altogether projecting, but having angular and knotty protuberances upon them, denote vigour of mind and harsh and oppressive activity and perseverance. to be in exact proportion, the forehead should be the same length as the nose. in greek art, however, it is generally shorter, which gives softness and elegance to the face. it should be oval at the top, or somewhat square; if the latter, it gives more force--if the former, more sensibility of character. it should be smooth in repose, yet have the power of wrinkling when in deep thought, or when in grief or anger; for foreheads over which the skin is so tightly strained as never to change under these circumstances show a dull, unsensitive and unintellectual nature. a forehead should project more over the eyes than at the top, and there should be a small cavity in the centre, separating the brow into four divisions: but this should be so slightly accentuated as only to be seen when the forehead is in a strong light coming from above it. when the eyebrows are far from each other at their starting-point between the eyes, they denote warmth, frankness and impulse--a generous and unsuspicious nature. a woman or man having such eyebrows would never be causelessly jealous. eyebrows, on the contrary, which meet between the eyes in the manner so much admired by the persians denote a temperament ardent in love, but jealous and suspicious: all saturnians have these eyebrows. eyebrows somewhat higher at their starting-point, and which pass in a long sweeping line over the eyes, drooping slightly downwards at their termination, show artistic feeling and great sense of beauty in form. the empress eugénie's eyebrows are of this form, which gives a sweet and wistful expression to the face and which some old writers have asserted to be the sign of a violent death. eyebrows lying very close to the eyes, forming one direct, clear line on strongly-defined eyebones having the same form, show strength of will and extreme determination of character. this sort of eyebrow appears on the busts of nero; but there its indications of determination are deepened with cruelty by the massive jaw and the development of the cheekbone by the ear. this form of eyebrow, in conjunction with other good indications, would mean only constancy in affection, power of carrying out a project despite all difficulties and taste for science. eyebrows that are strongly marked at the commencement and then terminate abruptly without sweeping past the eyes, show an irascible, energetic and impatient nature. thick eyebrows, somewhat arched, show artistic perception of beauty in colour. delicately marked eyebrows, slightly arched, indicate tenderness. eyebrows lighter than the hair show weakness and indecision. eyebrows much darker than the hair denote an ardent, passionate and constant temperament. angular, strong and sharply interrupted eyebrows close to the eyes always show fire and productive activity. no profound thinker has weakly marked eyebrows, or eyebrows placed very high on the forehead. want of eyebrow almost always indicates a want of mental and bodily force. the nearer the eyebrows are to the eyes, the more earnest, deep and firm the character; the more remote from the eyes, the more volatile and less resolute the nature. eyebrows the same colour as the hair show firmness, resolution and constancy; but in judging of the eyebrows it must be remembered that if form and colour give different indications, the _form_ (as this also means that of the brow) gives the most important indication, the colour and texture of the eyebrow being secondary to its _position_ as regards the eyes and forehead. chapter xxviii. the eyes and eyelashes the eye has been called "the window of the soul," and not without reason, for it seems more than any other organ to be capable of expressing all its emotions. the most tumultuous passions, the most delicate feelings, the most acute sensations, the eye expresses in all their force and in all their purity, as they arise and transmits them by variations so rapid as to give to the lookers-on the very image of that with which it is itself inspired; for the eye receives and reflects the intelligence of the thoughts as well as the warmth of the feelings. the colours most common to the eyes are brown, grey, blue, hazel and black, or what we _call_ black--for those eyes which appear to be black will generally be found to be of a deep yellowish-brown when looked at very narrowly; it is the distance only which makes them seem to be black, because the deep yellow-brown colour is in such strong contrast to the white of the eye that it appears black. there are also eyes of so bright a hazel as to seem almost yellow; lastly, there are eyes that are positively green. very beautiful, too, are some of the eyes of this colour when they are shaded--as is very often the case--with long, dark eyelashes; but, though beautiful, they are not indicative of a _good_ disposition. green eyes, although their praises are often sung in spanish ballads, show deceit and coquetry. we sometimes see eyes which appear to be a combination of yellow, orange, and blue, the latter colour generally appearing in streaks over the whole surface of the iris, while the orange and yellow are set in flakes of unequal size around and at some distance apart; these eyes are indicative of originality, amounting, at times, to eccentricity. no commonplace person has this sort of eye; they show intellectuality, and, in most cases, literary ability. there are eyes which are remarkable for being of, what might be said to be, no colour. the iris has only some shades of blue or pale grey, so feeble as to be almost white in some parts, and the shades of orange which intervene are so small that they can scarcely be distinguished from grey or white, notwithstanding the contrast of colours. the black of the pupil is, in these eyes, too marked, because the colour of the iris around it is not deep enough, so that in looking at them we seem to see only the pupil. these eyes are expressionless, for their glance is fixed and dead; they invariably belong to persons of the lymphatic temperament, and they indicate a listless and feeble disposition, incapable of enterprise and a cold and indolently selfish nature. blue eyes are more significant of tenderness and of a yieldingness of purpose than either brown, black, or grey eyes. there are occasionally to be met strong characters with this tint of eye, but then they will be found to have other indications in the rest of their physiognomy which correct the delicacy and yieldingness of this coloured eye. blue-eyed people are not inconstant, like those of the hazel and yellow eyes, but they yield from affection. angry, irritable persons have frequently eyes of a brownish tint, inclined to a greenish hue. although the purely green eye of which i have spoken indicates deceit and coquetry, the propensity to greenish tints in the eyes is a sign of wisdom and courage. very choleric persons, if they have blue eyes, have also certain tints of green in them and, when under the influence of anger, a sudden red light appears in them. such eyes as these are generally found in connection with the sanguine, or, as it is sometimes called, choleric temperament; that is, in those persons who have been born under the double influence of jupiter and mars; but, when we see these red tints in the eyes, it would be a sign that, of the two planets presiding over this temperament, mars was dominant. clear grey-blue eyes, with a calm steadfastness in their glance, are indicative of cheerfulness of disposition, of a serene temper and a constant nature. these eyes are peculiar to the northern nations; one meets with them among the swedes, and also sometimes amongst the scotch. the blue eyes we see among the rare blondes of the south--that is, in italy and spain--always have eyes in which there are some greenish tints; and such eyes, though often called light blue, have none of the qualities of serenity and constancy which belong to the light blue eyes of the north. neither must the pleasant light blue eye, with the honest glance, be confounded with another sort of eye of a pale blue, almost steel-coloured hue, which has a continually shifting sort of motion both of the eyelids and the pupils of the eyes. people with such eyes as these are to be avoided, as they are indicative of a deceitful and selfish nature. very dark blue eyes, with something of the tint of the violet, show great power of affection and purity of mind, but not much intellectuality. grey eyes, of a somewhat greenish grey, with orange as well as blue in them, and which are of ever-varying tints, like the sea, are those which denote most intellectuality. they are especially indicative of the impulsive, impressionable temperament--a mixture of the sanguine and the bilious--which produces the poetic and artistic natures. the line- "the poet's eye, in a fine phrenzy rolling," does not suggest a blue, or even a black, so much as the changeful, ever-varying tinted, grey eye; and it is a fact that in england (where there are more varieties of tints in eyes than in any other country) the poets have almost always grey eyes. a biographer of byron speaks of his "beautiful, changeful grey eyes, which deepened in colour when he was under the influence of tenderness and passion, and which glowed with a red light when he was angry." shakespeare also had, we are told, grey eyes, and so had sir walter scott; whilst coleridge had eyes of a greenish grey. among the artists, too, eyes of this colour abound. black eyes, or what are considered such, are indicative of passionate ardour in love. brown eyes, when not of the yellowish tint, but pure russet brown, show an affectionate disposition; the darker the brown--that is, the more they verge on to that deepest tint of brown which is seen in eyes we are in the habit of calling black--the more ardent and passionate is the power of affection. the brown eyes which do not appear black--that is, which are not dark enough to appear so--are the eyes of sweet, gentle, and unselfish natures, without the inconstancy of the light brown or _yellow_ eyes--"golden eyes," as they were called by a lady novelist--and which are very little more to be trusted than the green eyes already spoken of. the maiden in longfellow's _hyperion_, of whom he says, "she has two eyes so soft and brown, she looketh up, she looketh down; beware, beware, she is fooling thee," must have had these _light_ brown eyes. eyes which show no lines when in sorrow or laughter denote a passionless and unimpressionable nature. eyes of a long almond shape, with thick-skinned eyelids which appear to cover half the pupil, are indicative of genius; if in conjunction the forehead is that which shows idealism, and has one deep perpendicular line between the eyebrows, which is indicative of originality of mind and which is generally to be seen in the forehead of distinguished writers and artists. it is very remarkable in all the portraits of michael angelo. the almond-shaped eye, however, even without this peculiar form of forehead, always means a susceptible, impressionable nature. eyes which are large, open and very transparent and which sparkle with a rapid motion under well-defined eyelids, denote elegance in tastes, a somewhat susceptible temper and great interest in the opposite sex. eyes with weakly-marked eyebrows above them and with thinly-growing eyelashes which are completely without any upward curve, denote a feeble constitution and a melancholy disposition. these eyelashes are often seen in people who combine the lymphatic and melancholic temperaments--that is, in persons born under the combined influence of the two melancholy planets, saturn and the moon. the eyes of these people are either of a pale, colourless sort of blue, or of a dull black without any sparkle in them. want of eyelash, like want of eyebrows, shows a general want of force, both of body and intellect. strong, dark and short eyelashes show force of character and a strong and obstinate will. eyes with sharply-defined angles, sinking at the corners, show subtlety of mind; the sharper the angle and the more it sinks, the greater the delicacy of perception it denotes; but when very much developed it shows also craftiness amounting to deceit. well-opened eyes with smooth eyelids and a steady and somewhat fixed glance denote sincerity. lines running along the eyelid from side to side and passing out upon the temples denote habitual laughter--a cheerful temperament, or, at any rate, one in which the sense of humour is strong. we sometimes see (but it is rare) persons whose eyes are of different colours. for instance, one eye will be of a bluish-grey, whilst the other will be so flecked with orange or tawny yellow spots as to appear what might be called a brown eye. this peculiarity of having eyes of different colours is sometimes to be seen in dogs, and very often in cats of the persian breed, or white cats, but it is very rare in human beings. an old italian writer says that people having eyes of different colours are likely to become mad. having, during the whole course of my life, only known two persons having this peculiarity, i do not feel qualified to pass an opinion as regards this indication. one of these persons certainly was mad on several points; and, when it is added that the other is the writer of this book, many of its readers may be inclined to think that the mediæval physiognomist's theory might very possibly be correct. chapter xxix. the nose we often see fine eyes in an otherwise ugly face, but rarely is a thoroughly beautiful nose found in a face which could be called ugly, for the nose is the keynote of the face, and in it lies the chief characteristic of the countenance. beautiful eyes and beautiful lips have, it is true, more charm--it is the expression of the eyes and lips of those we love which we most remember in absence--but it is the nose which, more than any other feature, most affects the general character of the face. this will be seen if we try the experiment of drawing the head and face of any beautiful statue--say the venus of milo, for instance--and, while giving it all its fair proportions of brow and cheek and chin, we substitute a small turn-up nose, or, worse still, a flat or snub nose, for the noble yet softly gracious line of the nose in this most perfect head and how much we should lower the noble type of beauty this venus presents! of course no one in real life could be unattractive with such a brow and beautifully shaped eyes, to say nothing of the perfect lips and softly rounded lines of the chin; but the nobility of the face would be entirely lost by this alteration of the lines of the nose; whilst we might alter the beautiful lines of the eyes, narrow the brow, and even take from the softly voluptuous contour of lips and chin, yet by leaving untouched the perfect form of the nose we should still retain the dignity of expression which is so characteristic of this statue. a nose to be perfect should equal the length of the forehead; it may, when the forehead is exceptionally low, be even longer than the forehead (and in most of the beautiful antique statues it is so), but on no account should it be shorter than the brow. viewed in front, the nose should be somewhat broader at its root--that is, where it starts from the brow--than below. the end of it should be neither hard nor fleshy, but it should be well defined, though neither very pointed nor very broad, for all extremes of forms in any of the features are bad. viewed in profile, the distance from the line of the wing of the nose to its tip should only be one-third of the length of the nose. thus, those noses which stand very much out from the face as they near the end of the nose, whilst they are low on the bridge and between the eyes, are out of proportion. those having such noses are vivacious, but wanting in dignity and force of character. they are impressionable, inquisitive and inconstant. the nostrils (from the different forms of which many indications are given) should be pointed above and rounded below. the sides of the nose at its root between the eyes should close well with the line of the eyebone (as one sees them invariably do in the antique statues), and should be at least half an inch in width. perhaps a better rule of proportion--as regards the whole face--is that the width of the nose between the eyes should be exactly the length of the eye. noses which are arched from their starting-point between the eyes show capability of command, energy and force of character. it will be remembered that the duke of wellington--the iron duke--had this sort of nose. of course, this form in excess (as it certainly was in his case), without the characteristics of self-control and other good points in the face, would not have the same indication. a very prominent nose, like the beak of a parrot, with a narrow brow and retreating chin, would give stupid obstinacy; but, in an otherwise good physiognomy, a prominent nose gives force, command and productive energy. it cannot, however, be denied that one _sometimes_ comes upon noses which are rather small in proportion to the rest of the face and which are so devoid of arch as to be almost concave in their line when seen in profile, in persons of fairly good understanding; but such noses belong rather to those who appreciate, than to those who produce, works of literature and art. the people having these noses, provided the brows show some intellectuality, will be found to enjoy the beautiful influences of works of the imagination, but they themselves possess little or no creative power. straight noses give indications between these two extremes; they may belong to persons of the creative, or simply appreciative, order of mind. the form of the head and brow and the line of the eyebrows would determine to which class they especially belong. arched noses with broad backs denote force of character. swift and napoleon bonaparte had noses of this type. this sort of nose, with an arch starting from the root, is seen in almost all the busts of the roman emperors; it is, in fact, frequently called the "roman nose," and is very typical of the race which was for so many ages dominant in europe; whilst the beautiful straight nose (which we are accustomed to call grecian, because it is seen in almost all the antique statues) is quite as indicative of the perception of beauty in art and literature and of the subtlety of mind which distinguished the greeks. the creative force in the antique straight nose is given by its _proportion_ to the rest of the face, for it is always larger in proportion to the brow, cheeks and jaws than the strongly-arched broad-bridged nose which we call roman, and thus it is indicative of quite as much productive force as the arched roman nose, with infinitely more delicacy of perception; a small straight nose shorter than the forehead and set in a large round face, shows timidity and foolishness and is the nose of an unintelligent person. high noses that are not broad-backed are often seen in the faces of men of letters, but a high _thin_-backed nose, which seems to start up in a sharp ridge when seen in profile, is more indicative of penetration and acuteness than force of mind. these noses have generally fine, sharp tips, with a downward curve; this is an indication of wit. voltaire and sterne had such noses; they are generally seen in combination with thin and flexible lips and a somewhat pointed chin. a nose which is bent downwards is also indicative of sadness of disposition, for it is one of the signatures of the melancholy planet saturn; but wit may exist (in fact generally does so) with a somewhat sad temperament. voltaire's wit is almost always cynical, and cynicism grows out of a want of hope, a want of belief in one's fellow-creatures; whilst in sterne (the writer of the inimitable though now little-read work, _tristram shandy_) there is always, even in his brightest sallies, an under-current of pathetic sadness. people with this sort of nose are sarcastic, somewhat hypochondriacal and very often reserved and morose. if, with this form of nose, the nostrils are narrow and almost closed and the wings of the nose pinched, the indications are still more those given by the melancholy planet saturn; the more elastic and freely moving the nostril with this form of nose, the more bright and the less sardonic the wit. a person with a broad roman nose, having this violent downward curve over the mouth, is one to be avoided, for this combination denotes a secretly voluptuous temperament--a man or woman of strong passions hidden beneath a cold and reserved manner. broad-backed fleshy noses, round and full at the tips, with intellectually good brows, show a genial temperament and a sense of humour. without the good indications of the brow they would only show love of good cheer and a certain good-humoured carelessness. snub-noses--that is, noses short in proportion to the brow and with round fleshy tips--are indicative of commonplace, somewhat coarse natures, especially if the nostrils are round and the bridge of the nose very low between the eyes. what is called a turned-up nose shows vivacity of temperament, jealousy, talkativeness, impudence (growing out of a certain amount of self-esteem) and petulance. there is a sort of delicately turned-up nose which we often see in pretty women, and which, though it shows wilfulness and coquetry--things not uncommon in pretty women, since the song tells us- "for oh! these charming women, they all have wills of their own"-is significant of delicate perceptions and a certain intuitive cleverness which is thoroughly feminine and, therefore, very attractive to men. these noses--which are especially the noses of charming women--are well raised at the root; in fact, have all the delicacy of line of a straight nose, except that the extreme tip has an upward curve. it must have been of one of these delicate and thoroughly feminine noses that tennyson must have been thinking when he describes one of his heroines as having a nose- "tip-tilted like a flower." flexible nostrils, which quiver under excitement, show an ardent, poetic, and sensitive temperament. very open and flexible nostrils show ardour in love and if seen in conjunction with large, full and slowly-moving eyes and a full under lip, indicate a voluptuous and passionate nature. closed nostrils show melancholy, timidity and absence of hopefulness--a person who habitually sees everybody and everything _en noir_. round nostrils show animal instincts and a somewhat low type of individuality; they are generally seen in snub-noses, which of themselves give the same indication. noses which have on both sides many wrinkles, which become visible on the slightest motion and never entirely disappear, even in a state of complete rest, show cunning and sarcasm. when the line (which, after extreme youth, is always more or less seen from the nose to the mouth) is very strongly marked, and descends at a great distance from the corners of the mouth to the chin, it evidences an anxious and melancholic nature. chapter xxx. the mouth, teeth, jaw and chin a mouth to be beautiful should be in harmony as regards proportion with the rest of the features of the face; that is, it should be neither remarkably large nor remarkably small. neither the upper nor the lower lip should project beyond the other when the mouth is closed. the lips should shut easily over the teeth, and in doing so should fall into a flowing line of curves without compression. the more the lips are endowed with motion and the more richly they are coloured, the finer and more delicate are the human passions they indicate. an excess of even good form is bad; thus if the full rich lines of a generous mouth are exaggerated, we have the indication of sensuality, whilst the finer susceptibilities shown by delicately moulded lips may, by a little excess towards thinness, give fastidiousness and even avarice. the middle-sized mouth, which combines strength with warmth of feeling, whilst it steers clear of coarseness, is what gives the best indications. such a mouth shows courage, generosity, and affection. a mild, somewhat overhanging upper lip generally signifies goodness, or rather kindliness of disposition; but if very much overhung it shows weakness of purpose and an irresolute, vacillating character and, where the under lip is small as well as retreating and the chin also small, it is an indication of imbecility. a mouth in which the lower lip projects shows prudence amounting to distrust and melancholy. we often see this form of mouth with the down-drooping nose; both are indications of the dominating influence of saturn at the birth of the person possessing such a combination of features. if the under lip should be very full as well as projecting and droops in a flaccid manner without closing over the teeth when the lips are in repose, it is a sign of a sensual nature. of course an intellectual brow and a firm and energetic form of nose would lessen the evil of such an indication, but there is always a tendency towards the grosser pleasures of the senses in a person with such a form of lips. a mouth with lips habitually apart denotes eloquence, if the rest of the face gives intellectual indications; but if none of the signs of mental power are there, it would only signify a chattering person wanting in decision and promptness of action. a firmly closed mouth shows courage, fortitude and determination; even an habitually open mouth will be seen to close with a sort of forced compression when endurance is necessary. everyone closes the mouth after saying, "i am resolved." a somewhat long mouth, with an upward curve at the corners and with thin and very flexible lips, indicates wit. voltaire had this sort of mouth. full, flexible lips, with a hollow in the centre of the lower lip, and with the corners turning upwards, show a joyous, hospitable and rather materialistic temperament, with good spirits and sense of humour. a mouth with full lips, but in which one side of the lower lip is larger and fuller than the other, was said by the old writers to denote ardour in love and general sensuousness. it is one of the signatures of venus. a wart just above the upper lip shows a coarse and cruel nature; a mole in the same place, love of the opposite sex. of course, the shape and placing of the teeth are not without significance in the character given by the mouth. when the upper gum shows above the teeth directly the lips are open, it is a sign of a selfish and phlegmatic nature. short, small teeth are held by the old physiognomists to denote weakness and short life, whilst rather long teeth, if evenly set in the head, denote long life. the more the teeth, in point of size, shape and arrangement, approach to those of the carnivorous animals, the more violent are the animal instincts in the person; whilst the more the human teeth in shape and position approach to those of the graminivorous animals, the more placid is the character. white, medium-sized and evenly-set teeth, which are seen as soon as the mouth is open, but which are never exposed--that is, which do not at any time show the gums--are a sign of good and honest natures. projecting teeth show rapacity; small, retreating teeth, such as are rarely seen unless in laughter, show weakness and want of physical and moral courage. the lower teeth projecting and closing over the upper range are indicative of a harsh nature. in most faces the mouth or the nose is the more prominent. where the nose is the dominant feature, energy, command and force of willpower, combined (unless the mouth and eyes show great kindness) with selfishness, show themselves in the character. where the mouth, jaw and chin are more prominent, the appetites and passions are strong. broad jaws, with a broad forehead, mean both force of intellect and force of animal passion. byron had this combination of brow and jaw; but the lips, which were full and flexible and with upward-curving corners, redeemed the sensuality given by the jaws, and the intellectual qualities shown by the form of the brow were in excess of the indications of voluptuousness given by the lower part of the face. a person who has the jaw much broader than the brow and head has strong passions and a weak intellect--the very worst possible combination. when the jaws are massive and yet the head and brow are more so, we have a powerful character, who can exert all his intellectual powers on one subject--one who has the very valuable faculty of concentration. where the jaws are much narrower than the head, we have a character where the sensual instincts are feeble, and where intellect is of a subtle and refined order. wit is shown by this form of face, especially if the nose is delicately outlined, the tip pointed and somewhat drooping over the mouth. when the lips retreat on each side of the mouth and open into an oval form, it denotes a subtle intelligence, tact and refinement of nature. a sharp indentation immediately above the chin, between it and the lower lip, shows good understanding. a pointed chin is a sign of craftiness, wisdom, discretion and intuitive perception. a soft, fat, double chin shows epicurism and love of sensual pleasures of all sorts; it also indicates an indolent temperament. we never see such chins in persons of an energetic, restless nature. charles james fox, who was excessively indolent, had this chin even in youth. a flat chin shows avarice and a cold, hard nature; a small chin indicates weakness, want of will-power and cowardice. a retreating chin is a sign of silliness and, if the brow is shallow, of imbecility. where the space between the nose and the red part of the lip is short and very sharply cut, it indicates refinement and delicacy of perception, but not much power--no _force_ of intellect; where this space is unusually short, it denotes silliness and weakness of purpose. a rather long but not flat upper lip, especially where the serpentine line of the middle of the mouth is much defined and the middle of the lip droops to the lower lip and is very flexible, denotes an eloquent person. we see this form of upper lip in the bust of demosthenes, the greatest of grecian orators; in cicero, whose eloquence was unsurpassed in his age; in fox, whose powers of oratory were great; in the demagogue wilkes, in edmund burke, in lord palmerston and numerous other orators. a very long upper lip, which is flat and which belongs to a straight and formless or too thick-lipped mouth, is a sign of a low and vicious type of character. almost all the faces of great criminals have this defect, combined with massive jaws and high cheek-bones, which last defect is, both lavater and perneti (a great french writer on the subject of physiognomy) tell us, a sign of rapacity and egotism. a round chin, with a dimple in it, denotes kindliness and benevolence, a tender and unselfish nature. in a very massive double chin the dimple increases the quality of love of sensual pleasures. a square and massive chin shows strong perseverance and determined will. an old italian writer says that "women with brown, hairy moles on the chin, especially if these excrescences are on the under part of the chin, are industrious, active and are good housewives"; they are also, he says, "very sanguine and given to love follies. they talk much and whilst they are easily excited to return a love which is offered them, they are not so readily prevailed upon to become indifferent. for this reason," he goes on, evidently speaking feelingly and probably therefore with personal experience of the matter, "they should be treated with circumspect, calm friendship and kept at a distance by a mildly cold dignity of demeanour." he gives no directions as to how this effective "demeanour" is to be arrived at, but at once passes on to another remark on the subject of moles, and tells us that "a mole upon the upper lip, especially if it is bristly, will be found in no person who is not defective in something essential." this is rather a wide way of putting the matter. are people with this blemish morally, mentally, or physically deficient? wanting in kissableness such a mouth might be and this, perhaps, where lips are concerned, _is_ "something essential." chapter xxxi. the hair and the ears black hair which is perfectly without any wave or curl and which lies in lank, lifeless masses, shows a melancholic disposition; a black beard which grows sparsely gives the same indication. black hair which is wavy or curling and very thick, shows force of affection and a certain ardour in love matters; so also does a thick and crisp-textured black beard and moustache. the lank, thin and uncurling black hair is one of the signatures of saturn alone; the crisp, curling and thickly-growing black hair is the combination of venus and saturn. the united influence of these two planets on a life gives force of character, for the warmth and impulse given by venus is tempered by the distrust of saturn into prudence; thus people with the crisp dark hair get the ardour, combined with prudence, which produces success in life. chestnut hair of a soft and silky texture and not very thick, gives romance of character. this is not the sort of hair which is ever seen on very commonplace, realistic persons. men having this soft chestnut-coloured hair are somewhat effeminate in their tastes and are wanting in energy and decision. both men and women having it are incapable of strong affection: they are attracted by the opposite sex, but they are more given to having a series of small interests than one strong love. if this hair is found in combination with the golden coloured eyes it is indicative of coquetry in the nature; if with pale blue-grey eyes we have languor and caprice--a sentimental and inconsistent person. bright golden hair of a rich deep colour and of a crisp and waving texture growing thickly on the head and somewhat low on the brow, shows an ardent, poetic and artistic temperament. it is the signature of the sun. such people are generally fond of music, painting, or poetry. both men and women having this sort of hair are intuitive in their judgments; they do not reason about things, they feel them; they are a little quick of temper, that is, easily ruffled, but they are quickly appeased; they are gay and interest themselves in art, even if they are not artists themselves. persons with red hair are ardent and vivacious, especially if, with it, they have hazel eyes, in which case they have a bright and quick intelligence, for reddish hair and bright brown eyes are the signature of mercury. they have a great deal of natural facility for study and good memories, but they are selfish and rather cruel. red hair, with blue eyes, shows the same warmth of character, but not so much intelligence, and if, with blue eyes and red hair, the eyebrows and eyelashes are white--as is often the case--it is an indication of a weak and capricious nature. people with red-brown hair, which is very thick and redder over the ears and at the temples and on the beard than on the head, are courageous and hot-tempered. this coloured hair is the signature of the fiery planet mars, and (unless the other indications in the face are widely different) shows activity and energy in all things. it augments the indications of force and power given by other features and in art gives sense of colour in painters--force of language and eloquence in poets--and power in musical composition. hair of that colourless, fair colour which french writers call _blond cendré_, or ash-coloured, denotes persons of an indolent and dreamy temperament. it is the indication given by the dominant influence of the moon at birth. persons with this sort of hair, in combination with large blue-grey eyes, with fair, long, but straight eyelashes and very slightly-defined eyebrows of the same blonde colour and white, soft skin, are capricious, languid, imaginative and somewhat melancholic. the imaginative and excessively indolent théophile gautier, the french novelist, was of this type in combination with venus, giving a sensuousness amounting to sensuality. women having this sort of colouring of skin and hair are romantic and devoted in a resigned, but not active spirit--that is, they are more generous in words than deeds, for they are incapable of exertion and still less of perseverance. persons with soft, wavy brown hair are affectionate, gentle and loving. their first instincts are always good and kind. they like society and are gracious in manners and, though they are not quite as indolent as those having the soft ash-coloured hair--indicative of the moon's influence--they are still lovers of repose and elegant comfort. people with this soft brown hair (which is one of the signatures of the planet venus) are very open to the impressions of beauty and they abhor noise, discords and quarrels; men with this sort of hair, like those with _pale_ golden hair, are somewhat effeminate and are easily moved to tears. large, fleshy ears (especially those which have the lobes of the ears red) show coarseness of nature and sensuality. if the ears stand forward so as to show their entire form when the face is seen from the front, it denotes rapacity and cruelty. long-shaped but small ears indicate refinement; a very small ear, close to the head, shows delicacy of perception, refinement, but also timidity. the ears should be so placed as not to be higher than the eyebrow, or lower than the tip of the nose; if set in too sloping a direction they show timidity; if too upright, animal instincts, courage, amounting to cruelty, especially if they obtrude from the head. a thin ear shows delicacy and poetry of feeling; a thick ear the reverse. middle-sized ears, rather close to the head, are the signature of jupiter; large ears of saturn; delicate, long-shaped ears of the sun and also of mercury, only those bearing the signature of mercury are more coloured, whilst those of the sun are pale. very upright ears, standing forward, are the signature of mars; small, round ears, delicately tinted pink and close to the head, show the influence of venus; whilst middle-sized round ears, of a very pale colour, are indicative of persons born under the influence of the moon. chapter xxxii. the signatures of the planets on the face those born under jupiter have fresh complexions, and large blue or grey eyes, with thick and well-formed eyelids; and their eyelashes are long; their hair--which is chestnut, or, if tending towards black, is a brown, not _blue_, black--and is crisp or curly. they generally have well-marked and somewhat arched eyebrows, and their noses straight, with a slight rise on them, and somewhat fleshy; their mouths are large, but with generous, curved and full lips, the upper lip projecting over the lower one; their teeth are large, and the two in front are generally longer than the rest; their cheeks are fleshy and firm; the cheek-bones are well defined, without being prominent; the chin is large, with a dimple in the centre of it; their ears are of medium size and lie somewhat close to the head. the men born under jupiter have thick curly brown beards, but they get bald early in life. those born under the dominant influence of the melancholy planet saturn have no colour in their cheeks and their skin is dark and of a yellow or leaden tint. it is seldom that anyone is born under the _sole_ influence of one planet; the ugliness of the saturnian type is much mitigated by the influence of jupiter, and the union of venus and saturn often produces positive beauty of a serious and melancholic sort. many of the strikingly beautiful spanish faces show the combined influence of these two planets. those born under the dominant influence of the sun have regular features and a soft skin of a yellowish tint, but with colour in the cheeks and lips. their hair is of a _red_-gold tint; and their eyebrows are well defined, but not dark. their eyes are of a golden brown or greenish grey, and are brilliant and well shaped; the eyelashes and eyebrows are a little darker than the hair, but not dark, and are traced in a long sweeping line extending to the temples. their cheeks are well covered, without being plump; their jaws are a long oval and neither the cheek-bones nor the jaws are at all prominent. their teeth are even, but of rather yellowish white; their mouths are neither large nor small, but well formed, with the lips meeting evenly, that is, neither the upper nor the lower lip projecting. their ears are medium-sized, rather long in shape, lying close to the head and the lobes of them are fleshy and slightly coloured of a pinkish hue. the chin is rather prominent, round and well shaped, like those of the antique statues, but not fleshy. those born under the influence of the sun have frequently weak sight, especially if their birth has taken place during an eclipse. those born under the influence of mercury have long faces and delicate, mobile features. their skin is fine, soft and honey-coloured, but changes in tint with every passing emotion, for those born under mercury are of a nervous, vividly intuitive and highly excitable temperament. their hair is of a reddish, not golden, brown (what is called auburn), very fine and supple. their foreheads are high and prominent and their eyebrows, which are long and delicately traced, lie very low over the eyes and are very mobile, moving up and down with every emotion. the eyes of those born under this planet are somewhat sunken, of a hazel or dark grey colour; they move quickly and have a restless expression; the white of the eye is (like that of those born under saturn) of a yellowish tint and the lids of the eyes are thin and do not droop at all over the eyes. their noses are straight and long, with delicate nostrils; the tip of the nose is round rather than pointed and frequently has a small cleft or dimple, which is, however, only faintly perceptible in certain lights, at the extreme tip. they have delicate mouths which droop a little at the corners and the lips are thin, mobile and often a little apart; the upper lip is thicker and more projecting than the lower lip; the teeth are small and even. the chin is long, pointed and a little projecting at the lip. the head is oval in shape and full at the temples. those born under the planet mars have short, square-shaped, but small heads, with high foreheads on which the hair grows far back, leaving the forehead much exposed. their faces are round, sometimes square at the lower part and their skin is hard and dry and of a red colour, especially about the ears, which are long-shaped, set straight rather high on the head and slightly projecting from it. their eyebrows are short, sometimes stopping midway over the eyes, very bushy and lying close to the eyes. between the eyebrows are several short upright wrinkles. the hair is of a red or sandy colour, coarse and very curly. the beards of men born under mars are thick, short and of the same fiery colour as the hair. their eyes are grey or red-brown and are large, round, very wide open and have a fierce and fixed glance; the white of the eye in those born under this fiery planet is often bloodshot. their mouths are large, but the upper lip is thin and compressed; the lower lip is somewhat thicker than the upper lip. their noses are short and aquiline, with dilated nostrils. their chins are projecting and somewhat massive, for the jaw is strongly developed; the cheeks are somewhat hollow, and the cheek-bones very marked. those born under the influence of the moon have round-shaped heads, broad at the temples (showing ideality--the moon gives imagination). the forehead is full over the eyebrows, but retreats at the top; it is broad and low. the complexion is pale, almost colourless and the skin is soft. their hair is fine, soft, of a colourless fairness, no golden tint in it and it is never very thick. the faces of those born under the dominant influence of the moon are large and round; the nose is (in proportion to the face) small and short and its tip is round rather than pointed. their eyes are of the same colour as the hair, very lightly marked, but joining over the nose. their mouths are small; but their lips, which are of a pale colour, are full and pouting and are rarely quite closed. their teeth are large and often irregular. their chins are round, fleshy and retreating. their ears are also round, medium size, pale coloured, set in a very sloping direction and lying close to the head. if born during an eclipse of the moon, those born under this influence are sometimes blind. people born under the influence of venus have a great resemblance to those born under jupiter, only their beauty is more feminine. they have the white and delicately-tinted skin of the jupiterians, but it is still softer, finer and more transparent. they have round faces, the cheek-bones and the jaw-bones are not at all apparent; their cheeks are softly rounded and generally ornamented with dimples; their foreheads are a delicate oval, rather low and have delicate azure veins at the temples. the eyebrows of persons born under the influence of this beautiful planet are dark and beautifully marked in long sweeping but very delicate lines, but not meeting over the nose. their hair is long, thick, soft, undulating and of a light brown colour. their noses, which are broad at the root between the eyes, are straight and delicate, not at all pointed, but rather rounded at the tip;[20] the nostrils are round, but dilated and very flexible. their eyes are large, clear, humid and somewhat projecting; the pupils are large in proportion to the white of the eye, which is limpid and of a clear, transparent, bluish white; their eyelids are well formed and blue veined. their mouths are small and of a beautiful red colour; the lips are full, especially the lower one, the right side of which is slightly larger than the left. this is a particular signature of venus, as is also a small dimple near the corner of the mouth. the teeth are white, small, evenly set in coral-tinted gums and the chin is soft and round and has, like the chin of jupiterians, a dimple in it. [20] the noses of those born under venus are frequently slightly upturned at the tip; they are never bent downwards over the lips. although the signs just described are those given by each planet, as it rarely happens that anyone is born under the influence of one planet only, but generally of two or more, it is rarely that we see a face which gives the pure type of any one planet without admixture. it is for the physiognomist to examine and ascertain which is the dominant planet. the union of saturn and jupiter gives a pale skin without freshness, chestnut hair and eyes and a rather dark skin, the face a round oval and dark grey eyes. the union of venus with the sun gives brilliant beauty, a beautiful complexion, hair of a golden brown or rich chestnut, full, bright brown eyes with long eyelashes, a delicately-formed nose and a beautiful mouth. people born under this junction have much charm of manner, but they are not very constant; for, although they have much tenderness, they are of the ardent artistic nature, which, from its very susceptibility, cannot be expected to be as constant as those who are less impressionable; they are people of quick rather than deep feelings; they love readily, but as readily forget. "women born under the double influence of venus and the sun," says an old italian writer on the subject, are "loving, lovely and beloved." chapter xxxiii. concerning the moles on the face and their reference to those on the body all moles are the result of the influences of the planets, or of the sign of the zodiac rising at birth. the moles which are given by saturn are black; those by jupiter are of a purple-brown colour; those by the sun, yellow; by venus, light brown; mercury, honey-coloured; by the moon, of a bluish white. a mole on the right side of the forehead, just beneath or on the line of saturn (see plate) indicates another on the right side of the breast. this mole shows to a man, if yellow, that he will have good fortune in sowing, tilling the earth, or building; if red, he will have luck all through his life, by his courage and force of character; if black, his condition will be changeable; if the mole is purple, he will be advanced to be the head of his family. in a woman a mole in this position shows fortune by inheritance or legacies; but if black in colour she will not live long. a mole on the left side of the forehead on the line of saturn indicates another on the left side of the back and shows to a man imprisonment and disaster; if honey-coloured, his trouble comes from women; if red, from quarrels with enemies; if black, he will be unfortunate all his life. to a woman it foretells that she will live out of her own country and if black she will be a widow. a mole in the middle of the forehead on the line of saturn shows another in the middle of the stomach and foretells to a man, if it should be black, that he will suffer much ill-fortune for the sake of women; if red, he will get some pleasure out of his troubles with them; and if yellow, he will rejoice through women; if of a pale bluish colour and raised, he will be much beloved of women. to a woman, of whatever colour it may appear, it indicates that she is of a very luxurious nature and will suffer from her own folly as regards men. a mole on the right side of the forehead on the line of jupiter shows another on the right side over the liver and indicates, to a man, good fortune in marriage, long life and large possessions; but if black, he will not be quite so lucky as regards marriage. to a woman it shows, whatever its colour, good fortune in all that concerns her. a mole on the left side of the forehead on the line of jupiter shows another on the left side of the stomach and indicates, to a man, love of material enjoyments, especially if it be of a purple colour; if honey-coloured, he is not so sensual. to a woman such a mole shows her to be imprudent and quite regardless of her own honour. a mole in the middle of the line of jupiter shows another in the middle of the breast and indicates that a man is of a harsh nature; if red, he is furious in temper; if black, he is singularly unfortunate in all his undertakings; but if raised and of a bluish colour, he is less unlucky. to a woman it indicates that she is foolish, prattling and idle. a mole on the right side of the line of mars shows another on the right arm and indicates, if red, military distinction; if honey-coloured, good fortune with horses and other cattle; if black, danger from four-footed beasts; if much raised and somewhat red, it shows good fortune in all things relating to fire. to a woman this mole shows a rich husband, full of kindness and complacency. a mole on the left side of the line of mars indicates another on the left arm, and shows a man to be of a quarrelsome nature; if black, he is treacherous and loses much by four-footed beasts and by horse-racing; if purple or yellow, he is involved in quarrels about women. such a mole, whatever its colour, shows a woman to be very unfortunate in her love affairs, and likely to be betrayed by her female friends. a mole in the middle of the line of mars indicates another on the left side of the belly; if red, the man is likely to be guilty of manslaughter and if any other colour he is sensual. to a woman this mole shows vanity and, if black, she is likely to be the cause of the death of some friend, but more by mischance than by design. a mole on the right side of the forehead on the line of the sun indicates another on the right breast and intimates, to a man, of whatever colour but black, riches and honours; if black, his good fortune will not be so great and will come, not from his own merits, but from the exertions of friends. to a woman it shows an affluence of the goods of fortune; but if black she will have to be very subservient to her husband. a mole near the right ear shows another on the right side of the belly, not low down and signifies, to a man, a blow on the head, some accident to that ear, whereby he may lose his hearing; if black, these evils are the more to be apprehended. to a woman it shows the loss of those things she most values. a mole on the left ear shows another on the left side, low down on the belly. this mole indicates to a man persecution from enemies. if it be of a red colour, that he will go near to committing murder by reason of women; if black, or even honey-coloured, it is still of evil indication and shows quarrels and violent death. to a woman, let it be of whatsoever colour, it shows that she will be the cause of death to someone; let her, therefore, shun to meddle with poison. a mole on the right cheek shows another on the right hip and indicates, to a man, that he will have great charm of manner towards women, and be much beloved by them; this, whatever its colour. to a woman also it shows happy marriage and that she will be vehemently beloved. a mole on the left cheek shows another on the left hip and indicates, to a man, a wandering existence and short life; if black, he dies by violence. to a woman it threatens sharp and hard fortune, especially in love matters. a mole on the right side or corner of the mouth shows another at the right side of the lower part of the spine and shows, to a man, that he shall much increase his wealth by reason of his own sagacity; but if honey-coloured, his good fortune will come by women. to a woman such a mole shows she will abound in wealth and be vehemently beloved; if black in colour, with all these advantages, she will yet suffer from the scandal of envious women friends. a mole on the left side of the mouth indicates another on the left side of the base of the spine and shows, to a man, that he will be entangled with a woman he cannot marry, and have illegitimate children. to a woman it shows a likelihood of the same disgrace. a mole in the middle of the upper lip shows another on the lowest part of the body and indicates, to a man, that he will be miserable from various perils, but above all from women. to a woman this mole shows sickness and weakness from internal diseases. a mole beneath the middle of the under lip shows another on the knee and indicates, to a man, that he will undertake long and perilous journeys, by reason of which he shall see many strange countries; if honey-coloured, he will gain wealth from strangers and marry a rich, foreign wife. such a mole shows a woman to be thoughtless and likely to marry a foreigner and live much out of her own country. a mole upon the middle of the chin shows another upon the right foot and indicates, to a man, that he shall have good fortune through women. to a woman happy marriage, but worry for her children. a mole on the right side of the chin shows another on the right haunch and indicates, to the man, that he will be of great intellectual capacity; if black, he will be a searcher in occult matters. in a woman it shows good fortune, happy marriage and long life, whatsoever may be its colour. a mole on the left side of the chin shows another on the left haunch and indicates, to a man, inconstant fortune, much worry of mind and bodily discomfort. in a woman it shows ill-health and, if of a pale bluish colour, danger by water. chapter xxxiv. concerning the moles which have no corresponding moles on the face a mole on the right side of the throat shows to a man great wit but short life, whatever may be its colour. to a woman it indicates a reasonably happy life, but danger and pain from childbirth. a mole on the left side of the throat threatens a man with dangerous falls from horses or from high places. to a woman the same and, should the mole be of a pale colour, danger by water. a mole at the nape of the neck indicates to either man or woman great danger of untimely death by water. a mole in the midst of the throat--that is, on the gullet--shows to a man much danger of death by strangulation or hanging. to a woman peril in sickness and, if the mole should be black in colour, she dies. a mole immediately under the right breast shows to a man that he will be lucky in agriculture. to a woman that she shall receive inheritance from the dead; if black, her father is killed by accident. a mole under the left breast shows a man to be of a malignant nature and furious of temper, but strong in love. to a woman it indicates great constancy and suffering by reason of that constancy. a mole on the knee, whether left or right, predicts, to either man or woman, long and various journeys. such persons will marry entirely for their own fancy, probably foreigners, and will be very fortunate in their marriages. a mole on the calf of the right leg shows to a man that by his own ingenuity and learning he shall attain a high position; if black, he will receive some sorrow from women; but if the mole should appear _raised_ he marries a lovely person--has only one wife and lives happily. to a woman it shows a fortunate, good and rich husband and that she will have many children and live long. a mole on the lowest part of the body shows to a man that he is of a very luxurious nature and that he shall be enriched by marriage. a woman having this mole is rather sensuous, but--on the whole--faithful to her husband. a mole on the right shoulder shows a man to be fortunate in his undertakings; if red, he has a large fortune with his wife. to a woman it indicates a marriage above her expectations; but if black, she buries her first husband and marries again. a mole on the right foot shows to a man that he will be clever in acquiring foreign languages and that he will be a great student of occult matters. to a woman it promises a fortunate and happy, long life; if black, this good fortune is somewhat chequered with troubles. a mole on the left foot denotes a man to be rash and of an evil and vagabond disposition. to a woman it shows much care and trouble and, if black, danger in travelling. if the second toe in a foot should stretch out much beyond the great toe, it shows, to either man or woman, riches and a happy and prosperous life. a mole on the left shoulder predicts to a man much worry in money matters. to a woman it shows a life of continual anxiety and humiliation by reason of her own vanity. if black in colour, she suffers some serious disgrace from her own conduct. a mole on the lower part of the neck on the right side near the shoulder shows a man to be very covetous. to a woman it indicates that she will be beloved of princes or great personages far above her in rank. a mole on the neck near the left shoulder indicates to either man or woman disgrace from evil practices. chapter xxxv. concerning the marks given at birth by the signs of the zodiac by a knowledge of the signature given by the signs of the zodiac, when rising at birth, we may sometimes ascertain the hour of nativity, or, at any rate, go near enough to it to be able to work out the horoscope after a fashion, supposing the exact date to be impossible of attainment. a person born when the first part of the sign aries is rising will have a small raised mole amongst the hairs of the head; if the second part of the sign happened to be rising at the birth, the mark or mole would be raised in the form of a pea or wart and would be seen on the forehead; if the third part of the sign arose at birth, the mark would appear below the mouth, or towards the chin. those persons having these marks of aries on any of the parts described will generally be found to have the mark of mars in the lowest part of the body, also in the form of a raised mole or wart. when taurus is rising at a birth, the native bears a mark in the front of the throat, sometimes in the form of a raspberry or red-coloured mole, which mark is always ill in its effects. should the second part of the sign taurus have been rising at the nativity, the person will have the mark at the side of the throat. if the third, the same mark will appear on the nape of the neck, but then it will be more raised than the two former moles. those born under gemini have their marks in the arms. if the first part of the sign arose at birth, they bear its mark on the right arm, near the shoulder; if the second, on the same part of the left arm and if the third part of the sign arises at birth, the native bears the mark on the right arm, but below the elbow and generally near the wrist. when the sign cancer is in the ascendant, the mark is on the upper part of the right breast in the form of a flower or a hare's foot, of a whitish colour, and commonly having a hair or two springing from it. in the older days this mark was supposed to be an evidence of witchcraft in a woman and many poor creatures have lost their lives for this. those born under the second part of the sign cancer have the mark lower down on the breast and when the third part of cancer is rising at a birth, the sign is nearly under the breast. when leo is in the ascendant at birth, the sign is on the left breast and, in the same manner, if the sign appears high up on the breast it indicates that the first part of the sign was ascending; if near the middle, the second; and if on one side, towards the left armpit, the third part of the sign must have been ascending at birth. in nativities under virgo the mark is on the upper part of the stomach, that is, between the two breasts, when the first part of the sign ascends; those born when the second part is rising have the mark near the navel; and those when the third part is rising quite low down on the stomach. those that are thus marked are very inconstant. the moles given by virgo are flat, and of a reddish colour. when libra is in the ascendant, the marks are raised like warts, and are small, soft, and hairy; when the first part of the sign is rising the mark is near the loins; when the second, towards the centre of the stomach and the third part of the sign throws the mark to quite the lower part of the body. those born under sagittarius have the mark of the sign in the thighs and these moles are raised like bulbs and are very big. when the first part of the sign is rising, the mark is on the right thigh; when the second part is rising, on the left thigh and those who have the third part of sagittarius rising at their birth are so marked on the right haunch. those born under capricornus have the marks on the knees, which marks are quite flat. when the first part is rising, the mark is on the right knee; when the second, on the left, and when the third, the mole is under the knee. it will be remembered that the sign aquarius governs the legs; therefore those who are born with this sign ascending have the mark of it (which is a long-shaped mole) on the right leg (this mark shows extreme inconstancy); when the sign scorpio is rising at birth there is a dark mole on the belly showing ill fortune. the sign pisces, or the fishes, governs the feet; therefore those who have this sign in their ascendant are marked on the feet. those born under the first part have the marks (which are ordinary flat moles) on the right foot; those under the second, on the left; and those on the third, on the soles of the feet or on the heels. these last are called the royal marks; they are large moles inclining to red, and those who are marked in those places are assured of honours and dignities. [illustration: alfridary for a diurnal nativity. alfridary for a nocturnal nativity. _to face chapter xxxvi._] chapter xxxvi. concerning alfridaries this word is taken from the greek and refers to the certain time or number of years of the several planets which, in those years, dispense their benevolence or malignity according to their natures. it will be observed from the plate at the beginning of this chapter, that each of the planets has his alfridary, one after the other--and in this table will be seen the number of years in which each planet more particularly governs the life. in all diurnal nativities the sun begins the first alfridary, and has seven years of government; venus succeeds, having seven years of alfridary; then mercury, who has seven years of government. after him the moon rules the existence for seven years; then saturn for the same number; jupiter succeeds him for seven years; afterwards mars dominates the existence for seven years; after which the dragon's head and dragon's tail influence the life for three years; and then the sun has five more years of government, when the life probably ends. those that are born in the night have their first alfridaric years from the moon, which are seven, followed by those of saturn, who has seven years; after him mars is dominant for seven years; then the sun for the same number of years; succeeded by venus and mercury, each only seven years. the years of an alfridary are eighty-two--namely, the moon, seven; saturn, seven; jupiter, seven; mars, seven; the sun, seven; venus, seven; mercury, seven; the dragon's head, three; the dragon's tail, two. these two last have their alfridaric years separate from the others, and they are those which exceed the seventy years of life, which are weak and feeble. for these signs are not (as we have seen) planets, but only symbols of a place in the zodiac representing the moon's north and south nodes. it will be noticed in these tables that, after the years of seventy-five, the sun in a diurnal nativity, and the moon in a nocturnal nativity, take up again their government, as at the beginning of the life. these tables are interesting, as shadowing forth the dates of the events of the subject's life. those born under the sun marry early, whilst those in whose nativity the moon is powerful, generally marry rather late than early. in either nativity, when saturn comes up, sorrows by death, sickness and loss of money may be expected; whilst, when mars is powerful, evils of a strong and sudden nature appear, such as accidents, sudden deaths, quarrels and contentions of a vexatious character. those born under the moon have very often serious and passionate loves quite late in life; this is accounted for in some measure by the fact that venus has seven years of government in a nocturnal nativity from the age of fifty to fifty-seven. the age of forty-four, in a diurnal nativity, would be likely to bring about some misfortune during that year of the native's life, _both the infortunes_, saturn and mars, being then powerful. the same thing occurs in a nocturnal nativity at the age of thirteen, from which age up to twenty there is not much good fortune; it will be remembered that the latter part of the life of a person born at night is generally much happier and altogether more fortunate than the earlier years of existence. chapter xxxvii. concerning the mystical wheel of pythagoras and the methods of working it this mystical figure is copied from a work in old french on chiromancy and geomancy, compiled by the sieur de peruchio, and published at paris in 1657. arithmancy, or divination by numbers, on which the working of this figure depends, was much practised in various ways during the middle ages; and much confidence appears to have been placed in this wheel of pythagoras, which resolves questions by a species of sortilegy by numbers, in which the result depends upon the unfettered agency of the mind and will, or the serious intent to know any difficult thing. the wheel is said by the old-world writers to be able "to resolve all questions on all matters upon the result of which the querent desires information, whether of the past, present, or future." concerning the method of working it, the sieur de peruchio gives the following explanations:-the wheel, it will be perceived, is divided into four equal parts, the upper part of which contains the numbers which are _fortunate_, and the lower half those which are _unfortunate_. around the wheel are seen the letters of the alphabet, above which are placed certain corresponding numbers, which are required in the calculations. the following table gives the numbers to be chosen by chance (as will be explained further on) in working the questions:- ------------------------- ¦ 1 ¦ 11 ¦ 22 ¦ 28 ¦ 29 ¦ |----|----|----|----|----| ¦ 6 ¦ 2 ¦ 12 ¦ 23 ¦ 30 ¦ |----|----|----|----|----| ¦ 15 ¦ 7 ¦ 3 ¦ 13 ¦ 24 ¦ |----|----|----|----|----| ¦ 19 ¦ 16 ¦ 8 ¦ 4 ¦ 14 ¦ |----|----|----|----|----| ¦ 25 ¦ 20 ¦ 17 ¦ 9 ¦ 5 ¦ |----|----|----|----|----| ¦ 27 ¦ 26 ¦ 21 ¦ 18 ¦ 10 ¦ -------------------------the inquirer, whilst thinking _earnestly_ upon the matter he wishes resolved by the wheel, must choose a number out of the above table. this is better done with the eyes closed, and the number pricked out with a pin, so that there may be no premeditation in the choice. to this number, thus chosen, the inquirer must add the number answering to the first letter of his first name, which number is seen in the wheel itself where the numbers are above the letters of the alphabet. to this number must be added the number of the day of the week on which the question is asked and of the planet ruling that day. then add all these numbers together and divide the sum by 30 as often as it can be done. then look for that number which is the remainder in the inner circle of the wheel; observing in what part of the wheel it falls should there happen to be _no_ remainder, then the number 30 must be looked for. if the question to be propounded should be whether anything about to be undertaken will succeed or not, should the number fall in the _upper_ part of the wheel the matter will have a happy issue; but if, on the contrary, the number appears on the _lower_ part of the wheel the thing in question will not be a success. in any question where time is concerned as, for instance, as regarding how long or how short shall be the matter in hand it must be borne in mind that the numbers in the right half of the wheel represent _long time_--that is, that the event about which the question is asked will be some time before it comes to pass; whilst those in the left half of the wheel signify _short_ time--and so, whether for good or evil, shall the business quickly or slowly come to pass. all questions are thus to be asked but _one_, and that is, whether a sick person shall recover or die; in which case, after proceeding to add the numbers of the christian name, the day of the week and the planet, the number representing the moon's age on the day the question is asked must also be added; for example, if a person whose name is veronica--asks on a wednesday, 20th day of the moon, if a sick friend should live or die, and chooses from the table the number of 23, the matter would be worked thus:- number chosen 23 number answering to the letter v 9 number answering to wednesday 102 number answering to the planet mercury 114 number of the age of the moon 20 -- 268 this, divided by 30, leaves 28 remainder, which will be found to fall in the unfortunate part of the wheel, showing that her friend will _not_ recover. the following table of the mystical numbers representing the planets, and also those belonging to the days of the week which each planet governs, is of much importance in working the wheel:- planets. ¦ days of the week. ¦ [saturn] 55 ¦ saturday 45 ¦ [jupiter] 78 ¦ thursday 31 ¦ [mars] 39 ¦ tuesday 52 ¦ [sun] 34 ¦ sunday 106 ¦ [venus] 45 ¦ friday 68 ¦ [mercury] 114 ¦ wednesday 102 ¦ [moon] 45 ¦ monday 52 these several numbers attributed to the days of the week, as well as those of the planet ruling the day, are of very ancient origin and are, probably, as well as the wheel itself, a relic of former _traditional_ foreknowledge by lots and numbers. there are certain days, however, which are evil days, on which no question should be asked of the wheel of pythagoras. these days are as follows:- of january, the 3rd, 4th, 5th, 9th and 11th. of february, the 7th, 13th, 17th and 19th. of march, the 13th, 15th and 16th. of april, the 5th and 14th. of may, the 8th and 14th. june has but one ill day, which is the 6th. july has two, the 16th and the 19th. august has also only two, the 8th and 16th. september has three, the 1st, 15th and 16th. october has only one ill day, which is the 16th. november has two, the 15th and 16th. december has three, the 6th, 7th and 11th. this is a very old tradition, and in mediæval ages these days were universally shunned as "ruled by evil influences." in conclusion, those consulting the wheel of pythagoras are advised not to ask more than one question on the same day and to refrain from all gibing, sporting, or jesting, and--above all--from all unbelief whilst making use of this mystical wheel in order to know the truth. envoy. go--little book--and teach the present age something of the wisdom bequeathed us by the past. [transcriber's note: all bold characters are enclosed within equal signs, like =this=, some minor spelling errors have been corrected, all research did not uncover any evidence that the u.s. copyright on this publication was renewed.] [illustration: chart of the lumanus] [illustration: c. j. coffman dean of the enumeration] book one manual of the enumeration a text book on the sciences of the enumeration intended for personal study or for classroom use by both teacher and pupil by c. j. coffman, dean of the enumeration los angeles, california author of "the mystic secrets", "shorter symbology", "the colors love should wear". "the letter killeth, but the spirit giveth life." 2 cor. 3:6. "study to show thyself approved unto god, a workman that needeth not to be ashamed, rightly dividing the word of truth." 2 tim. 2:15. copyright 1927 by c. j. coffman published by the enumeration 2747 glenview avenue los angeles, calif. printed in the united states of america general contents of book i tables of enumeration, explained page 1 numerology definitions page 3 thru 6 astrological influences " 6 " 11 title, meaning, value, color of, traits and faults of, planet of; soul path, personality, predominant name, destiny, public appearance and warning to numbers. sign of, occupations, marriage, astral classification, preferable jewel, colors best to use and wear, most advantageous day, tribe of, and bible references. houses by number. number 1 pages 13 thru 20 number 2 " 23 " 29 number 3 " 31 " 36 number 4 " 39 " 46 number 5 " 49 " 54 number 6 " 57 " 63 number 7 " 65 " 80 number 8 " 83 " 89 number 9 " 91 " 98 naught 0 " 101 " 106 number 11 " 109 " 117 number 12 " 119 " 125 number 22 " 127 " 128 principles of creation- first page 15 second " 25 third " 33 fourth " 44 fifth " 51 sixth " 59 seventh " 67 application of seven principles to animal plane " 85 mind plane " 93 monetary plane " 98 psychic plane " 111 spirit plane " 120 =arrangement= this book i is intended as a progressive textbook, by which anyone who is totally unfamiliar with the enumeration may, in a practical way, learn its sciences sufficiently to grasp the many beautiful laws of the enumeration and apply them. this will help to rebuild your life and give you almost a new world in which to live. to assist you in gaining this knowledge more easily, this work has been arranged in three major volumes, called book i, book ii and book iii. book i, is designed to introduce you to the subject matter in the enumeration, in its more simple forms and in its applications. book ii, is designed to enable you to analyze others and to help them, thereby increasing your own knowledge and ability to order your life, for "he who teaches is doubly taught." book iii, enables you, as a teacher or minister of the enumeration, to know and apply some of the deeper phases of group psychology, and to answer some of the questions of the more educated minds, as to "the hope that is in you." in the front of this book i will be found a list of the general contents of book i. at the back of this book will be found a very complete topical index of book i, by which special lessons may be made up and by which you may make very ready reference to the teachings of the enumeration on any subject. these indexes, we feel, need no explanation to the average person sufficiently progressive to have come thus far in the study of the enumeration. =a, b, c, d, etc.,= refers to the paragraphs so marked throughout this text book and these letters are used to aid you when referring to the index. they are for reference use only, and do not refer to the subject matter of the paragraphs. [illustration: chart of the alphabet] [illustration: chart of the lumanus] ______ __________________________________________________ | | | | | | | spirit | soul | mind | |______|____________________________|_____________|_______| | | | | | | | |spirit| 1 | 2 | 3 | 4 | 5 | |______|________|________|__________|_____________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | |almighty| bearer | christ |demonstration| east | |______|________|________|__________|_____________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's |luminosity| material | north | |______|________|________|__________|_____________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme| tithes |unknowable| vitality | west | |______|________|________|__________|_____________|_______| ______ __________________________________________________ | | | | | body | |______|__________________________________________________| | | | | | | |spirit| 6 | 7 | 8 | 9 | |______|_____________|____________|_________|_____________| | | | | | | | | f | g | h | i | | soul | | | | | | | first | god's | highest | immaculate | |______|_____________|____________|_________|_____________| | | | | | | | | o | p | q | r | | mind | | | | | | | omnipotent | perpetual |quadratic|righteousness| |______|_____________|____________|_________|_____________| | | | | | | | | x | y | z | & | | body | | | | | | |cross or mark|youthfulness| zenith | plus | |______|_____________|____________|_________|_____________| =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [sidenote: tables of enumeration] [illustration: chart of the lumanus] +-------------------------+ | a j s 1 | +-------------------------+ | b k t 2 | +-------------------------+ | c l u 3 | +-------------------------+ | d m v 4 | +-------------------------+ | e n w 5 | +-------------------------+ | f o x 6 | +-------------------------+ | g p y 7 | +-------------------------+ | h q z 8 | +-------------------------+ | i r & 9 | +-------------------------+ table no. 1 enumeration =--a--= by writing the letters of the alphabet in order beside the numbers from 1 to 9 as shown in this alphabetical table of enumeration, on our left, we find the value of each letter. thus a is the first letter of the alphabet, and has the value of 1. j is the tenth letter. 1 and 0 is 1. therefore the value of j is 1. s is the nineteenth letter. 1 and 9 is 10. 1 and 0 is 1. thus the value of s is 1. in like manner the value of each letter will prove to be that of the figure which stands beside it in this table. =--b--= the second or numerological table of the enumeration no. 2 on page viii shows the value of all the letters in the english alphabet, coupled with the word expressing the inner meaning of each letter. enumerators in other tongues are invited to make and interpret their own tables on enumeration according to their language. either the alphabetical or the numerological table of enumeration are used to find the values of the letters in working out the personality number of a name, or the value of a word, in the english tongue. the meanings of the various numbers and letters are explained as we go further into the manual of the enumeration. =--c--= the third or astrological table of the enumeration marked no. 3 explains the values and places of the planets and the signs of the zodiac, according to the nine figures, or numerology. this astrological table of enumeration is used to show the place of the life and occupation of any person, for comparison with the other facts found in an analysis of the person thru the enumeration. ____________________________________________________________________ | | | | | 1 | 2 | 3 | |______________________|_____________________|_______________________| | | | | | sign #1 is | sign #2 is | sign #3 is | | aries | taurus | gemini | | [symbol: aries], | [symbol: taurus], | [symbol: gemini], | | influenced | influenced | influenced | | by planet #9 | by planet #6 | by planet #5 | | mars | venus | mercury | | [symbol: mars] | [symbol: venus] | [symbol: mercury] | | | | | | sign #10[a] is | sign #11 is | sign #12 is | | capricorn | aquarius | pisces | | [symbol: capricorn], | [symbol: aquarius], | [symbol: pisces] | | influenced | influenced | influenced | | by planet #8 | by planets #8 & 11, | by planets #3 & 12, | | saturn | saturn | jupiter | | [symbol: saturn] | [symbol: saturn] & | [symbol: jupiter] | | | uranus | & neptune | | planet #1 | [symbol: uranus] | [symbol: neptune] | | is the sun | | | | [symbol: sun], | planet #2 | planet #3 | | influencing | is the moon | is jupiter | | sign #5 | [symbol: moon], | [symbol: jupiter] | | leo | decreasing, | influencing | | [symbol: leo]. | influencing | signs #9 & 12 | | | sign #4 | sagittarius | |[footnote a: | cancer | [symbol: sagittarius] | | 1 + 0 = 1.] | [symbol: cancer] | & pisces | | | | [symbol: pisces] | |______________________|_____________________|_______________________| _____________________________________________________________ | | | | | 4 | 5 | 6 | |____________________|____________________|___________________| | | | | | sign #4 is | sign #5 | sign #6 | | cancer | leo | virgo | | [symbol: cancer] | [symbol: leo] | [symbol: virgo] | | influenced | influenced | influenced | | by planet #2 & 7, | by planet #1 & 4 | by planet #5 | | the moon | the sun | mercury | | [symbol: moon] | [symbol: sun] | [symbol: mercury] | | | | | | planet #4 | planet #5 | planet #6 | | the sun | mercury | venus | | [symbol: sun], | [symbol: mercury], | [symbol: venus], | | negative, | influencing | influencing | | influencing | signs #3 & #6, | signs #2 & 7 | | leo | gemini | taurus | | [symbol: leo], | [symbol: gemini] | [symbol: taurus] | | sign #5 | & virgo | & libra | | | [symbol: virgo] | [symbol: libra] | |____________________|____________________|___________________| ________________________________________________________________ | | | | | 7 | 8 | 9 | |__________________|_____________________|_______________________| | | | | | sign #7 | sign #8 | sign #9 | | libra | scorpio | sagittarius | | [symbol: libra] | [symbol: scorpio] | [symbol: sagittarius] | | influenced | influenced | influenced | | by planet #6 | by planet #9 | by planets #3 | | venus | mars | jupiter | | [symbol: venus] | [symbol: mars] | [symbol: jupiter] | | | | | | planet #7 | planet #8 | planet #9 is | | the moon | saturn | mars | | [symbol: moon] | [symbol: saturn] | [symbol: mars] | | increasing, | influencing | influencing | | influencing | signs #10 & 11 | signs #1 & 8 | | sign #4 | capricorn | aries | | cancer | [symbol: capricorn] | [symbol: aries] | | [symbol: cancer] | & aquarius | & scorpio | | | [symbol: aquarius] | [symbol: scorpio] | |__________________|_____________________|_______________________| =astrological table of the enumeration= =no. 3= [sidenote: preliminary definitions] +---------------+ | a j s 1 | +---------------+ | b k t 2 | +---------------+ | c l u 3 | +---------------+ | d m v 4 | +---------------+ | e n w 5 | numerology +---------------+ | f o x 6 | +---------------+ | g p y 7 | +---------------+ | h q z 8 | +---------------+ | i r & 9 | +---------------+ table no. 1 enumeration =definition 1.= the enumeration is the collection of sciences of human analysis by which we analyze the purposes and direction of the life of the soul on this earth plane. =definition 2.= the principal sciences of the enumeration are numerology, astrology, graphology, psychology and cosmology. =definition 3.= numerology gives an indication of about twenty-five per cent of the influences in life; astrology indicates about fifteen per cent of those influences; graphology indicates about fifteen per cent. the rest of the influences of life may then be calculated by the study of psychology, cosmology, heredity, environment, education, etc. =definition 4.= in the study of numerology we find there are seven principal numbers that indicate what influences prevail in your life. in the order of their importance to you these are: the soul path number, the personality number, the three predominant name numbers, the destiny number, and the public appearance number. =soul path number= =definition 5.= we find the soul path number by adding together all the figures found in a birthdate. for example: the birthdate august 15th, 1906, would first be written 8 15 1906. then we would add all these figures together, 8 and 1 and 5 and 1 and 9 and 0 and 6, which would make a total of 30. then we add the 3 and 0, making 3. three is therefore the soul path number of the birthdate, august 15, 1906. =definition 6.= the soul path number shows us what we came to this earth plane to do. =personality number= =definition 7.= we find the personality number by adding together the values of all the letters found in a name as naturally written. for example: the name r. j. wilcox has the following values of its 9 1 593366 letters (see page 1.) adding the values of these letters together we get 42. 4 and 2 make 6. 6 is therefore the personality number of the name r. j. wilcox. if mrs. r. j. wilcox uses her husband's initials 491 9 1 593366 in her natural signature, then the figures would be used, including the mrs. the adding of these figures gives us the total of 56. 5 and 6 make 11. 1 and 1 make 2. 2 is therefore the personality number of mrs. r. j. wilcox. but should mrs. wilcox sign her name naturally and usually as mrs. ella wilcox, we would work out 5331 593366 only her name figures, without mrs. adding these together gives us a total of 44. 4 and 4 make 8. 8 is therefore the personality number of mrs. ella wilcox. =definition 8.= the personality number shows us how we are best adapted to do what we came here to do. =three predominant name numbers= =definition 9.= we find the three predominant name numbers by selecting the three highest numbers repeated in a name or group of words, and their sum, as naturally written. for example: the name r. j. wilcox having the following values in its letters, 9 1 593366, making 42, which makes 6; + +""@@ @ we find the highest number that is repeated is 9 (marked +). the second highest number that is repeated is 6 (marked @); while the third highest number that is repeated is 3 (marked "). 9, 6 and 3, in their order, are therefore the three predominant name numbers of the name r. j. wilcox. [sidenote: definitions] =definition 10.= in case there are not 3 numbers repeated in a name or group of words, we take the highest unrepeated numbers to finish out the full set of three predominant name numbers. for example: taking the name f. o. fox, we find the 6 6 666 values of the letters in this name to be 6 6 666, making 30. 3 and 0 make 3. taking the highest number repented, we get 6. the second highest number repeated is 3. there is no third number, so we must repeat the 6, as being the highest number. thus 6, 6 and 3 are the three predominant name numbers in the name f. o. fox. =definition 11.= the three predominant name numbers show us what we will attract to ourselves while we are doing what we came here to do. =destiny number= =definition 12.= we find the destiny number by adding together the soul path number, the personality number, the three predominant name numbers. for example: r. j. wilcox, born august 15th, 1906, find the destiny number. we found the soul path number to be 3, the personality number to be 6 and the three predominant name numbers to be 9, 6 and 3. now adding all these, 3 and 6 and 9 and 6 and 3 we get the sum 27. 2 and 7 are 9. 9 is therefore the destiny number of r. j. wilcox born august 15th, 1906. =definition 13.= the destiny number shows us what the great objective of the soul was in coming to this incarnation. =the public appearance number= =definition 14.= we find the public appearance number by adding the values of all the initials together, in a name as naturally written. for example: r. j. wilcox, we take the values of the initials only, 9 1 5. adding these we get a total of 15. 1 and 5 make 6. 6 is therefore the public appearance number of r. j. wilcox. in the name mrs. r. j. wilcox we would take 4 9 1 5 the initials of the mrs., also; (see page 2) 4 9 1 5, making 19. 1 and 9 make 10. 1 and 0 make 1. 1 is therefore the public appearance number of mrs. r. j. wilcox. but if mrs. wilcox should sign her name mrs. ella wilcox, then we would use her initials as they appeared in her name, 5 and 5 which would make 10. 1 and 0 make 1, the same as before in this case. 1 is therefore the public appearance number of mrs. ella wilcox. =definition 15.= the public appearance number shows us in what way we can best appear before our public in doing the thing we came to this earth plane to do. =astrology= =principal influences= =definition 16.= in astrology there are four principal influences affecting your life. remember that these are influences not fates. in the order of their importance these influences are, the sun sign, shown by the date of your birth; the principal planet, called the ruling planet of the sun sign; your present house, determined by the number of your present year, based on your age next birthday; and the planetary aspects, determined by the relationships of all the planets to each other. for all practical purposes a raphael's ephemeris for the given year of your birth, will show you with sufficient accuracy, your sun sign, your principal planet and its position, and the major planetary aspects. =definition 17.= the sun sign shows us what lines of occupation we may follow to advantage; what our chief characteristics are likely to be; with what other sun sign we could best mate or become partners and what major likes and dislikes we may have. =principal planet= =definition 18.= the principal planet adds to a knowledge of our characteristics and shows more fully the nature of our mind and its reactions. =definition 19.= the principal planet may sometimes be offset in its influence by another planet having a better set of aspects or in a more influential position in our horoscope. =definition no. 20.= =table no. 4. sun signs, symbols, planets and anatomy= dates sign element mar. 20 to apr. 19 aries [symbol: aries] 1st fire sign apr. 20 to may 19 taurus [symbol: taurus] 1st earth sign may 20 to june 20 gemini [symbol: gemini] 1st air sign june 21 to july 21 cancer [symbol: cancer] 1st water sign july 22 to aug. 22 leo [symbol: leo] 2nd fire sign aug. 23 to sept. 23 virgo [symbol: virgo] 2nd earth sign sept. 24 to oct. 22 libra [symbol: libra] 2nd air sign oct. 23 to nov. 21 scorpio [symbol: scorpio] 2nd water sign nov. 22 to dec. 20 sagittarius [symbol: sagittarius] 3rd fire sign dec. 21 to jan. 19 capricorn [symbol: capricorn] 3rd earth sign jan. 20 to febr. 18 aquarius [symbol: aquarius] 3rd air sign febr. 19 to mar. 19 pisces [symbol: pisces] 3rd water sign dates zodiac anatomy planets mar. 20 to apr. 19 the ram head mars [symbol: mars] apr. 20 to may 19 the bull neck venus [symbol: venus] may 20 to june 20 the twins arms mercury [symbol: mercury] june 21 to july 21 the crab breast moon [symbol: moon] july 22 to aug. 22 the lion heart sun [symbol: sun] aug. 23 to sept. 23 the virgin bowels & stomach mercury [symbol: mercury] sept. 24 to oct. 22 the scales kidneys venus [symbol: venus] oct. 23 to nov. 21 the scorpion loins mars [symbol: mars] nov. 22 to dec. 20 the archer thighs jupiter [symbol: jupiter] dec. 21 to jan. 19 the goat knees saturn [symbol: saturn] jan. 20 to febr. 18 the water calves and {uranus [symbol: uranus] bearer ankles {saturn [symbol: saturn] febr. 19 to mar. 19 the fishes feet {neptune [symbol: neptune] {jupiter [symbol: jupiter] =the twelve houses or cycles= =definition 21.= each year, at your birthday you come into a different house or cycle, which lasts till the next birthday. each of these houses or cycles has a definite influence on your life for that year, which will alter slightly the general influence of the previous influences mentioned, such as the various numbers (see pages 3 to 6, definitions 1 to 15) and each influence modifies those in the preceding positions in your life. =definition 22.= =table no. 5. the twelve houses= the figures always refer to your next birthday. 1 13 25 37 49 61 73 85 first house 2 14 26 38 50 62 74 86 twelfth house 3 15 27 39 51 63 75 87 eleventh house 4 16 28 40 52 64 76 88 tenth house 5 17 29 41 53 65 77 89 ninth house 6 18 30 42 54 66 78 90 eighth house 7 19 31 43 55 67 79 91 seventh house 8 20 32 44 56 68 80 92 sixth house 9 21 33 45 57 69 81 93 fifth house 10 22 34 46 58 70 82 94 fourth house 11 23 35 47 59 71 83 95 third house 12 24 36 48 60 72 84 96 second house =the aspects of planets= =definition 23.--a--=conjunction or conjunct [symbol: conjunct], is seen when two planets are within three degrees of each other's position in the same sign. conjunct [symbol: conjunct] is considered a good aspect. =--b--=a planet is in opposition [symbol: opposition] to another, when they are half way around the zodiac from each other. this would be six signs or 180 degrees of the circle of the zodiac. opposition [symbol: opposition] is considered an adverse or bad aspect. =--c--=a planet is square [symbol: square] to another when they are one-fourth of the way around the zodiac from each other, or 90 degrees of the circle, because that is the arc that forms a square. this would be three signs of the zodiac apart or 90 degrees. the square [symbol: square] is considered an adverse or bad aspect. =--d--=a planet is trine [symbol: triangle] to another when they are one-third of the way around the zodiac from each other, or 120 degrees apart. this would be four signs of the zodiac. the trine [symbol: triangle] is considered a good aspect. [sidenote: aspects of planets] =--e--=a planet is sextile [symbol: star] to another when they are one-sixth of the way around the zodiac from each other, or 60 degrees apart. this would be two signs of the zodiac apart. the sextile [symbol: star] is considered a good aspect. =--f--=a planet is semi-sextile [symbol: half-star] to another when they are one-twelfth of the way around the zodiac from each other, or 30 degrees apart. this would be in the next sign. the semi-sextile [symbol: half-star] is considered a good aspect. =--g--=these are the major aspects. there are finer degrees, but they have little or no perceptible influence. =definition 24.= =--h--=to be in aspect a planet must be within three of the same number of degrees in the sign, as is the one to which it is aspected. for example: venus [symbol: venus] 14 degrees in taurus [symbol: taurus], would be sextile [symbol: star] to saturn [symbol: saturn], if saturn [symbol: saturn] was either in pisces [symbol: pisces], from the 11th to the 17th degree, inclusive; or if saturn [symbol: saturn] was in cancer [symbol: cancer], the 11th to the 17th degrees, inclusive. so with other numbers of degree of the places of the planets when within 3 degrees of the same positions in aspected signs. the following table may give you a little more definite idea as to the positions of the planets in aspects to each other. =--i--=in the table of aspects, page 10, we see saturn [symbol: saturn] in opposition [symbol: opposition] to mars [symbol: mars], saturn [symbol: saturn] is square [symbol: square] to mercury [symbol: mercury]; saturn [symbol: saturn] is trine [symbol: triangle] to jupiter [symbol: jupiter]; saturn [symbol: saturn] is sextile [symbol: star] to venus [symbol: venus]; saturn [symbol: saturn] is semi-sextile [symbol: half-star] to uranus [symbol: uranus]. thus are shown the principal aspects of the planets, although it would be most unusual for any one planet to have so many aspects with other planets. =table no. 6. aspects of planets= [illustration] [sidenote: physical-astral table no. 7] [illustration] showing what part of the body is represented by each sign of the zodiac. on page 7, table no. 4, will be found the dates in which each of these signs of the zodiac is effective. this chart also indicates by the positions of the signs on the body, what part of the body will be likely to be weakest in a person born under that sign of the zodiac. this, however, is an influence, not a fate, hence may be overcome. =the chart of the lumanus= =--a--="the window or light of the soul of man" given to earth for the guidance of man in preparation for the aquarian age, now dawning. the whole chart of the lumanus, seen on the left of this page, represents the finger of god pointing upward to man's higher self, the god within man. =--b--=this enumeration is for the bringing forth into physical expression, phases of the great truth, wherever found. in this special instance, much of this truth will be sought in what is known as the authorized or king james version of the holy bible. =--bb--=we will use the modern rendering of the table of enumeration, adapted to the english language and corresponding to the places of the letters of the alphabet in that tongue. [illustration: chart of the lumanus] [sidenote: the god luma] =the lumas= (upper half of the chart of the lumanus) "mind enlightenment through numbers." =(the 1 space)= _________ | | | a j s 1 | |_________| | | | b k t 2 | |_________| | | | c l u 3 | |_________| | | | d m v 4 | |_________| | | | e n w 5 | |_________| | | | f o x 6 | |_________| | | | g p y 7 | |_________| | | | h q z 8 | |_________| | | | i r & 9 | |_________| table no. 1 enumeration [illustration: 1] =title=: father-mother god. these words have a value in the table of the enumeration no. 1 of 82. 8 and 2 are 10. 1 and 0 are 1, meaning the 1 space in the chart of the lumanus, which is symbolical of the father-mother god. the color for the god luma, or 1 space, is flame color. this is a flame of light to light our pathway, or it may be a destructive force, according to its application. "our god is a consuming fire." (heb. 12:29.) [illustration: chart of the lumanus] =--d--=the father-mother god (space 1, chart of the lumanus, on the left of this page), being the original one in triune expression, is the one source from which all things flow. he is the emotionless center of all =emotion;= the motionless center of all =motion;= the powerless center of all =power.= we express his personality in the male gender as showing the power or positive side of his nature, but the father-mother god includes all male and female creation in himself. he is known to man by various names, such as, creator, father, allah, god and many others; in all cases the same spirit being, above all, and through all, and in you all. (eph. 4:4 to 6.) the words father-mother god total to the number 1. the letters valued at 1, in the table of enumeration no. 1, are a, j and s, meaning almighty judge supreme. =personally= =--e--=a conspicuous 1 in your name or birthdate may be a soul path number, personality number, predominant name number, destiny number, public appearance number, initials or repeated numbers. this 1 then means that you have a tendency to leadership, organization, force, honesty, self-defense and strength. faults that you should watch for and correct are: dominance, selfishness and heartlessness. =--f--=the planet of the 1 is the sun [symbol: sun]. the sign of the 1 is aries [symbol: aries] and capricorn [symbol: capricorn], 10th sign of the zodiac. 1 + 0 = 1. (see table of the enumeration no. 3.) if your name has in it an a, it increases your soul qualities; if it has a j, it increases your mind qualities; if it has an s, it increases your body qualities. these three letters being under the 1, signify your spiritual understanding. (see alphabetical table of enumeration no. 1.) =positions of the number 1= the effects of the five principal positions of the number 1 in life are as follows: =--g--1 as a soul path number= (see page 3) shows that this soul path will bring out a distinct and rather self-centered life, especially adapted to be the head of a large business, good executive, somewhat musical and artistic. you are a strong fighter for your rights, resent interference, look out for number one at all times, but are honest and frank in that seeking. you should choose a path of original or creative effort of a public type. =--h--1 as a personality number= (see page 4) will tend to make you a natural leader and cause others to seek to put responsibility on you. do not shirk these responsibilities. you should show executive and inventive ability and, while not thrusting yourself forward, always be ready to take the lead. it is for you. people will soon learn to lean on your opinion, if you express your ideas only after due thought in your own way. =--j--1 as a predominant name number= (see page 4) would tend to attract around you people who are also leaders but in a lesser degree. you must always find something for these people to do, for the prompt taking charge of them in the line you are handling and setting them to work, convinces them that their coming to you was justified, that you =are= an authority. if a leader really greater than yourself is attracted to you through your number 1 effect, you will know it, and must then absorb all you can as fast as possible, going onward to your own form of leadership. with 1 predominant, you should really set up your own institution or establishment, however humble to start with. [sidenote: first principle of creation] =--k--1 as a destiny number= (see page 5) shows a definite form of public success in following out the career, and nearly always tends to bring you out before the public in an exhibitive way, such as a public speaker, singer, lecturer, teacher, etc. =--l--1 as a public appearance number= (see page 5) this shows that you will best come before your people as the leader or chief of your talent. no matter what the obstruction seems to be, you should keep striving till you do arrive that way. you are fitted to be just that and should accept nothing less. this may not be so much as a public speaker, but more as the directing head, such as the leader of an orchestra or the manager of a theatrical troupe. =--m--warning--=the easiest fault of the number 1 in any of the above places is to enlarge conceit, develop egotism, and generally make you much too selfish. be especially careful to see that all your acts are a real benefit to the other person. you, especially, in such case, need to "love thy neighbor as thyself." (matt. 22:39; james 2:8.) but remember also that you should be compensated for the good you do in order to really help others. =the first principle of creation= =--mm--=everything in creation exists by reason of the seven principles of creation. all men or women who become successful must use these seven principles in their order. the use of them can be readily traced in the life and works of any great or successful man or woman. the first principle of creation is force. force, when rightly exerted, always leads to power. =--n--=force always produces your power, in health, mind, money or your perception of soul and its curve, in accordance with the way you apply the force. in the first chapter of genesis we are told that on the first day god created, used force. creation has required force ever since, both in the conception of the idea, which forced us out of former habits to the new thing, and in bringing forth the idea at the birth, as it were. =--nn--=in this study the enumerator learns that he is conceived in the second house, under the taurus [symbol: taurus] influence and born into the first house under the aries [symbol: aries] influence. now taurus [symbol: taurus] represents the bull, which is the representation of the first principle of creation, called force. the ancients taught that taurus [symbol: taurus], the bull, represented the faculties of reproduction and fruitfulness. taurus [symbol: taurus], the bull, and aries [symbol: aries], the ram, are considered the natural representatives of force and power. =--p--=always remember that no figure is a fate, they only indicate cosmic tendencies. [sidenote: aries [symbol: aries] sub-luma] =sign no. 1= =--q--=the aries [symbol: aries] sub-luma influences those born from march 20th to april 19th inclusive in all years. the best occupations for this sub-luma would be along the lines of the military, certain classes of literature, art and lecturing; teaching of special subjects; politics; large plans and management of governmental affairs; surgery; ironworkers; butchers and makers and dealers in iron, steel and also the graphic arts that use metals as vehicles of expression, such as engravers, printers, stone-masons and marble-cutters. trade, commerce, chemistry and travel are also indicated as available avenues of congenial activity. you deal best with dentists, assayers and mechanics. =marriage= =--r--=the person expressing in the aries [symbol: aries] sub-luma should mate, for happiness and mutual benefit, with one expressing in the leo [symbol: leo], sagittarius [symbol: sagittarius], scorpio [symbol: scorpio], gemini [symbol: gemini], aquarius [symbol: aquarius], or libra [symbol: libra] sub-lumas. =astral classification= principal planet mars [symbol: mars]. =--s--=mars [symbol: mars] is the planet of fire, energy and force. it gives you a disposition that is ardent, active, positive, impulsive and impetuous. you are a lover of freedom and independence, and cannot endure restraint, confinement and delay. you are generous and frank, an admirer of openness, bravery and courage, both physical and moral. you have much self-confidence, and are usually able to hold your own easily, being prompt in word and action. you need to be aware of being too rash and headstrong, for you are rather inclined to be aggressive and self-willed; and you are likely to bring many troubles upon yourself through this. you have a good deal of pride, which is easily wounded, and you do not find it easy to remain cool and self-restrained under provocation. you are an active and energetic worker and can accomplish much in a short time, and you have it in you to become very practical and capable in the world, if you exercise a little self-discipline. =--t--=mars [symbol: mars] is the planet of fire, energy, impulse and action. its position in a sign indicates the channel through which these qualities will flow. mars [symbol: mars] is the principal planet for aries [symbol: aries], mar. 20 to april 19, and for scorpio [symbol: scorpio], oct. 23 to nov. 21. personal classification preferable jewel diamond colors best to use and wear white and red most advantageous day tuesday biblical belongs to tribe of benjamin in israel bible references gen. 49:27; deut. 33:12 =--u--=aries [symbol: aries] is the first sign of the zodiac, the first sub-luma on the chart of the lumanus, a fiery, cardinal and leading sign. you want to see the world and all that lies therein. no description or travelogues will satisfy you. you are faithful, just and kind; an originator to some extent; a good and practical architect; if you finally take up that work. your buildings would not tumble down, and they would demonstrate the finer features of art. you are interested in psychics, magic--all curious and hidden lore. at the same time these pursuits do not interfere with your daily life. in fact, your friends may not even be aware that these subjects have an interest for you. in temperament, you are inclined to materialism and are not religious in any orthodox way. you are strongly intuitive, impressionable, rather emotional. learn to become even in your temper, and be careful how you bestow your love. =--v--=you are a good planner, and generally forsee the results of any action, but you are not quite competent to carry out your own ideas alone. you are more or less enthusiastic, impulsive, headstrong, self-willed and likely to go to extremes. so when the individual character is much stronger than the personal, it inclines toward righteous indignation, hasty speech and lack of discretion when thrown into contact with others. you possess a great amount of force and energy and a full, rich and generous nature; plenty of vitality and enthusiasm, and also much hope and activity. you are never lacking in spirit and have plenty of vim and confidence in yourself and will never be short of what the world calls pluck. you are, at times, somewhat inclined to assert yourself needlessly, so that you must avoid giving way to impulses, and doing things rashly or jumping at conclusions so quickly. [sidenote: aries [symbol: aries] and first house] =--w--=in order to safeguard yourself against disappointments, failures or sadness, you should be in a quiet frame of mind, in settling important affairs, as it would be more to your advantage to think it over before acting, instead of being too hasty. as love is the only influence which can gain control over people of this sign, love should guide the hand and mind. your troubles are so generally the result of disturbed mental conditions, due to worry, anger, jealously, impatience, etc., that the way to avoid them is very clear. calmness, self-analysis and complete subjugation of the passions, will enable you to become healthy, influential and successful in all you undertake. =relativity of aries [symbol: aries] and number 1= =--x--=the sub-lumas, being a part of the same window of life as the lumas, they also have a numeral relationship to the lumas above them. thus, aries [symbol: aries], the first sub-luma, is under the influence of the 1 space, the god luma, and is really an earthly reflection of the almighty judge supreme, in that aries [symbol: aries] people are excellent judges of people and events although at times hasty in their conclusions. they sometimes fail to remember that appearances may be deceptive. capricorn [symbol: capricorn], the 10th sign, also represents the number 1. so frequently a priest and advisor. almost a god to many people. =first house or cycle= aries [symbol: aries] influence. age next birthday 1-13-25-37-49-61-73-85-97. (see definitions 21 and 22, page 8). [illustration: symbol: aries] =--y--first house--=aries [symbol: aries] influence. this house or year pertains to early life influences, habit-forming life, changes of habits in life and relates to living conditions. these influences are general and in your first house you may look for changes affecting these portions of life. the god-spirit will focus most noticeably in mars [symbol: mars] during the years of your first house, so far as you are concerned, so you may use energy, force and combative qualities in changing to advantage during these years; the figures always refer to the birthday coming. thus, if you will be one year old, or thirteen years old, or twenty-five years old, next birthday, you have finished the previous year and are now in that first, thirteenth, or twenty-fifth year. the years affected by the first house, therefore, are: 1st, 13th, 25th, 37th, 49th, 61st, 73rd, 85th, 97th, etc. =--z--=when passing through this house, all matters pertaining to the personality will be brought to the fore, and much depends upon your actions and upon your attitude of mind, as to how the passage through this house will affect you. all matters relating to the head now come to the front. you will now be more aspiring and ambitious than ever and will desire progress and will wish to reform existing conditions, and consequently sometimes the health is affected by your ardency in accordance with the strength of the horoscope at birth. the passage through the first house nearly always produces changes. it will be well for you to note carefully the kind of changes you desire, so as not to make mistakes. in a general sense you may expect the personality to come to the front, and all matters connected with the form side of existence to engage your attention. you will find yourself feeling more courageous, enterprising, frank and outspoken, so as to face any difficulties promptly and bravely. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| [illustration: chart of the alphabet] =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [sidenote: the son luma] =(the 2 space)= [illustration: 2] =--a--=title, creative christ consciousness. these words have a value of 119. 1 and 1 and 9 make 11. the 1 and 1 of the 11 make 2, symbolizing the second person of the godhead. =--b--=the creative christ consciousness (space 2 of the chart of the lumanus) represents the soul in the high vibration. soul and lord mean the same in the bible; and the bible is much more easily understood if soul is known to mean the lord. each individual being on earth, man or beast, bird or serpent, vegetable or mineral, is expressing a part of that soul or lord. man is the christ consciousness expressing intelligence. all the rest beneath man are vibrational imitations or images of that expression. having the creative christ consciousness, whether consciously or unconsciously expressed, man is thus a god, in accordance with the scriptures, and the confirmation of the christ consciousness. (psalms 82:6. john 10:33, 34.) the words creative christ consciousness total to the number 2. =--c--=the color for the son luma or 2 space, is gold. the son luma represents the soul before its entrance into this incarnation in an earthly temple or body. =--d--=the letters under the 2 are, b, k and t, meaning bearer of the king's tithes. it symbolizes the soul which inspires you to tithe or give the tenth to spiritual things. it brings the secret blessing. [illustration: chart of the lumanus] =personally= =--e--=a conspicuous 2 in your name or birthdate (see page 13, paragraph e) tends to make you tactful, diplomatic, shrewd, and a power back of someone more dominant at times. makes you somewhat feminine, kindly and gentle. faults to be careful of: deceit, shallowness, a "me-too" servility and timidity. =--f--=the planet of the 2 is the moon [symbol: lune], decreasing. the sign of the 2 is taurus [symbol: taurus] and aquarius [symbol: aquarius] the 11th sign. 1 and 1 make 2. if your name has in it a b, it increases your soul qualities in the 2; if a k, it increases your mind qualities; if a t, it increases your body qualities, particularly as applied to your spiritual understanding in all three cases. =positions of the number 2= =--g--2 as a soul path number= (see page 3) shows that you chose a pathway where the qualities of diplomacy, tactfulness, and arbitration could be used. your soul is seeking especially the use of the affections and emotions and their effects in life. you will naturally choose peaceful and quiet paths and about the only time you would fight is in defense of a friend, a loved one or a helpless person. in your own differences with others you will seek a path of peaceful, even though wordy, settlement. =--h--2 as a personality number= (see page 4) tends to make you a sort of "power behind the throne," seeking the position of consultation, trust and counsellor to some more dynamic personality. your personality readily makes friends and thus makes you a fine "mixer" for some types of genius who need friends but find it hard to make or hold them. you can therefore best manifest in this life as a secretary, diplomat, accountant, lawyer, adjuster of claims, etc. you will also find a natural channel along the lines of social service work. =--j--2 as a predominant name number= (see page 4) tends to attract to you those who are diplomatic, suave and even the cunning types, for which you must be careful and not be deceived by flattery. you will also naturally attract to yourself those who would use your diplomatic ability and then not admit that you had anything to do with the victory obtained. be careful to see your own interests as well as the other person's in what you do and make them admit to start with that they do need your help and will pay you for it in whatever manner you may now deem best. otherwise you will get soured on the "ungrateful world" and spoil your life as well as others. [sidenote: the number 2] =--k--2 as a destiny number= (see page 5) shows possibilities in the lines of diplomacy, law and soliciting. it shows that your destiny is best worked out when working with others, although you may, through diplomatic and shrewd understanding, be up close to the head of a large business or very successful enterprises. still, you would always have a definite head to look to for final orders. part of your destiny can well be worked out in social reform work of some type. =--kk--2 as a public appearance number.= as a public appearance number, the 2 symbolizes the lawyer, the diplomat, the planner and giver of ideas. it shows that you can best appear before your public in a concealed manner, as the power behind the apparent head of things. with this 2 you should strive to make your greatest mark as the director of the mind that will appear before the public. keep your ambitions within those bounds. =--l--warning to number 2.= faults: very easy for the 2 person to get disgruntled or peeved, to allow ambition to carry on beyond the right depths and to strive for that which will be practically so unattainable as to embitter, even if attained. use diplomacy on self and show yourself what a good life this is after all, everything considered. =the second principle of creation= the second principle of creation is choice. choice, properly exerted, always leads to riches. choice always affects your riches, in health, mind, money or soul-perception, according to the way and manner in which you exert the choice. =--m--=in the first chapter of genesis we are told that on the second day god divided, or made a choice between, the waters (truth) which were under the firmament, the physical truth; and the waters (truth) which were above the firmament, the spiritual truth. =--n--=in this life the enumerator learns to choose which is the spiritual truth, which is the psychic truth, which is the monetary truth, which is the mind truth and which the animal truth. then the enumerator applies each truth in the plane where it belongs. thus we know and use the truth on each plane, without belittling any. by this means we do not need to convert the body or animal nature. we merely keep it in its place and make it serve there, when and how we will. =taurus= [symbol: taurus] =sub-luma--sign no. 2= [illustration: symbol: taurus] =--nn--=the taurus [symbol: taurus] sub-luma influences those born from april 20th to may 19th inclusive, in all years. the best forms of its expression would be along the lines of drama; management of music and public entertainment in a comprehensive way; engineers, especially engaged in constructing extensive earth works, hydraulics, civil engineering, etc.; precision work of all kinds, like chemistry, medicine, designing, patterns and models. taurus [symbol: taurus] people frequently succeed quite well as managers of large estates and large farms. =marriage= =--p--=the person expressing in the taurus [symbol: taurus] sub-luma, should mate for harmony and mutual benefit, with one expressing in one of the sub-lumas of capricorn [symbol: capricorn], virgo [symbol: virgo], libra [symbol: libra], pisces [symbol: pisces], cancer [symbol: cancer] or scorpio [symbol: scorpio]. =astral classification= =principal planet venus= [symbol: venus] =--q--=venus [symbol: venus] is the planet of love and beauty. it strengthens the affections and it will make the social side of your nature active and strong. you are warmhearted and companionable, fond of the society of friends and relatives, of a loving and peaceable disposition, and favoring all that is harmonious and refined. you are fond of ease and comfort, of pleasure and luxury, and you may need to exercise some restraint over this side of your nature. venus generally gives those who are born under it good taste and a love of beauty, of fine surroundings, clothes, ornaments, decorations, and an appreciation of neatness and orderliness. you probably have the ability to develop the aesthetic side of your nature in the direction of singing, music, art, poetry, etc., if you care to do so. the influence of this planet can also be adapted to a business life, as it gives some financial ability and good luck. the disposition is usually cheerful, hopeful and good natured, and brings popularity and many friends. [sidenote: taurus [symbol: taurus]] =--r--=venus [symbol: venus] is the chief significator of love and marriage. it also has some influence over money matters and general prosperity, as well as giving a sense of beauty. you deal best with caterers, entertainers, sweethearts, ministers, hotel managers and theater owners. venus is the principal planet for taurus [symbol: taurus], april 20 to may 19, and for libra [symbol: libra], september 23 to october 22. =personal classification= preferable jewel emerald colors best to use and wear rose pink & green most advantageous day friday biblical belongs in the tribe of reuben in israel bible references gen. 49:3, 4; deut. 33:6 =--s--=taurus [symbol: taurus] is the head sign of the earthly triplicity, a negative and fixed sign, and second of the zodiac. you have a strong character, dogmatic and set in your ways, but usually sacrifice much to attain. you are very much interested in all psychic things, yet strongly inclined to materialism. learn to trust your own intuitions and judgments, and do not allow the opinions of others to sway you. love affairs take up a great part of your thoughts at present, but as you grow older they will be subordinated to their proper place in your life, and your marriage is destined to be very happy. mentally you have a great deal of power, but desire is very often stronger than the will, and will express your mentality in a very matter-of-fact manner, as you seem to delight in being what you term "practical." in other words, you are more objective. =--t--=you have distinct talent for the stage, and at times feel you would enjoy a bohemian existence, but at other times know you prefer a solid comfort at home to all the hotel life and travel the stage would entail. you lift heavy burdens from the shoulders of others, out of mere kindness--with no thought of return from them, and yet out of mere kindness you are surprised at the ingratitude with which your efforts are received. you are fond of the opposite sex, but as a whole, rather than of individuals. you will form one or two strong attachments, which will have the effect of changing your life. in money matters, you will be moderately successful. =--u--=you have a strong constitution and a great deal of magnetic power, and tend to suffer from too much life, rather than too little, and are therefore in danger of apoplexy and such ailments, unless you use your natural healing powers on yourself. you always have better health when you are throwing off some of your magnetism, and in this respect, it is best for you not to become too reserved, or secretive, so that your forces may be liberated to benefit others, as well as yourself. judged from the house of love and marriage, some trouble in connection with those affairs is shown. but at the same time, as the sign taurus [symbol: taurus] is in close relation to the second house, the house of finances, this is an indication that you should gain financially and socially through your marriage, but this appears more along the lines of finance than through reciprocal affection. to be successful and happy in marriage, you should choose a partner born between august the 22nd and september 2nd. =relativity of taurus= [symbol: taurus] =and number 2= =--v--=the taurus [symbol: taurus], or second sub-luma, is under the secondary influence of the 2 space, the son luma. taurus [symbol: taurus] often shows its occult nature in the bearing of the king's tithes. aquarius [symbol: aquarius], the 11th sign, is also under the 2 vibration indirectly as 1 and 1 make 2. =second house or cycle, taurus= [symbol: taurus] =influence= =age next birthday--12, 24, 36, 48, 60, 72, 84, 96= [illustration: symbol: taurus] =--w--second house--=taurus [symbol: taurus] influence. the spirit focuses in venus [symbol: venus], planet of love; this house or year pertains to money matters, ventures in vacant land and large real estate transactions, property, etc. its tendency is to be a good money year and rather a disrupted domestic year, easily tainted by jealously. these figures of the age next birthday, giving the house or cycle, apply to persons, cities, nations, etc., and will be more elaborately worked out in the further studies in the enumeration. [sidenote: second house] =--x--=the second house has largely to do with wealth, finance and similar situations. therefore in passing through this house, such matters will be brought to the fore. you may now expect favors from influential patrons and helpful friendships, but they will be followed by misunderstandings, oftentimes. there are many advantages to be gained at this time, as this is a good year for pecuniary interests. however, some difficulties in business and love affairs will be experienced, and hidden enemies will also effect your position. great care should be used in lending any money or making investments of trust, as they will not come duly to hand. there is also danger of being betrayed or robbed, and if you can take the right advantage, you can nearly always find ways and means to increase your income, either through judicious investments or engaging the mind in general financial affairs to your own benefit. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [illustration: chart of the alphabet] [sidenote: the spirit luma] =(the 3 space)= [illustration: 3] =--a--=title, spirit of god. these words have a value of 66. 6 and 6 make 12. 1 and 2 make 3. representing the holy spirit or life element in man. color for the spirit luma, or 3 space, is blood red. =--b--=the letters under the 3 are c, l and u, meaning christ luminosity unknowable. it symbolizes that spirit which could only come to our consciousness, when the knowable christ in the body should go away. =--c--=the spirit of god (space 3, on chart of the lumanus), known to some as the holy ghost, the paracleet, etc., is always an indwelling presence, separated purposely from the body and body mind by the creative christ consciousness, the lord or soul, because the carnal mind of the body is not subject to the law, or vibrations of god, neither, indeed, can be. our god, being the intense pressure of all creation, is a consuming fire. (rom. 8: 7, 8. heb. 12:29.) the words spirit of god total to the number 3. [illustration: chart of the lumanus] =personally= =--d--=a conspicuous 3 in your name or birthdate tends to make you artistic, diffusive, esthetic, expressive and musical, generous and happy in nature. faults most likely; dreaminess without practical application, diffusion and waste of time, hoping things will "turn up." =--e--=the planet of 3 is jupiter [symbol: jupiter]; the sign of 3 is gemini [symbol: gemini]. a prominent c in your name means your soul will naturally turn to spiritual things; a prominent l gives you power to teach or lecture; a prominent u inclines you to spiritualize in the use of your body, to be esthetic. =positions of the number 3= =--f--3 as a soul path number= shows that you chose the artistic in your expressions. form, size, color and weight, artistically combined, will always be a delight to you and should be sought by you. even in the most humble surroundings, you must try to have things neat and clean and as far as possible, artistic. yours is the planning, the dreaming part of life, and it is all right for you to dream on, if you can attach your dreams in a practical way to the day's work. =--g--3 as a personality number= is likely to bring you a soft, gentle voice of some considerable power, an artistic perception, broad mental vision and much tolerance of the other person's viewpoint. do not allow this part of your personality to run away with you, so that you imagine yourself to be so "spiritual" that the rest of the world is beneath you, that your beautiful "dreams" are too deep or too mysterious for the common people. =--h--3 as a predominant name number= means that you will be likely to attract to yourself other dreamers and planners. you should select with care only those who have actually accomplished something, not the bragging "will-be" types. absorb the imaginations and dreams of your companions, only to find a practical way to put them out into some form of expression that will reach all the people possible. =--j--3 as a destiny number= means you have chosen a destiny in this life that is capable of leading you to the heights in some artistic form of expression. it is up to you to find what this is, whether it is painting, music, sculpture, literature, designing, acting, journalism, reformer or physician; and then, stay with your one objective until you arrive. =--jj--3 as a public appearance number.= this brings in a scattering of energies, but of a good kind as in the case of a great orator, actor or singer. in the matter of gaining fame or fortune, you should always strive more to the making of more money, a larger income, rather than toward too much economy or savor what you do get. put your mind on just how you will spend your income in the direction of your great objective only. remember, "there is that which scattereth, yet tendeth to increase." (prov. 11:24.) [sidenote: gemini [symbol: gemini] sub-luma] =--k--warning to number 3.= stop dreaming without purpose. as soon as you have put a dream down to a practical doing, go and do along the line of the dream and plan. it is all right to dream and plan, "if you plan your work and work your plan." do not tell your plans to anyone, it throws away the energy needed to bring forth the plan, it wastes your steam. do, don't talk. =the third principle of creation= =--l--=the third principle of creation is order. order when rightly exerted always leads to wisdom. =--m--=order always affects your wisdom in health, mind, money or your perception of soul, in accordance with the way and manner in which you apply the principle of order in your life and your affairs. =--n--=in the first chapter of genesis we are told that on the third day god put the sea all in one place and the dry land appeared and that he created the trees and herbs. in other words, he brought order out of chaos, and showed forth the wisdom of his universe and its construction. =--nn--=in this life the enumerator learns how to set all things in order, how to make affairs grow into successes, because each thing fits into its place in its right time. =--p--=we begin to make a study of reactions to know what actions to take to get those certain reactions, to know what the effects will be and what to do to get those effects. we put things in order as we learn wisdom. =gemini= [symbol: gemini] =sub-luma--sign no. 3= [illustration: symbol: gemini] the gemini [symbol: gemini] sub-luma influences those born from may 21st to june 20th inclusive, in all years. the best forms of expression will be found along the lines of teaching in certain commercial types of schools; writing, possible fiction; publishing; philanthropic enterprises; secretarial work in politics; cultural or intellectual pursuits, such as libraries and collections; invention; mechanics; commercial travelers; literary, dramatic and musical critics; and frequently fine singers and musicians. =marriage= =--r--=the most harmonious and mutually beneficial mating would be found with one expressing in the sub-lumas of aquarius [symbol: aquarius], libra [symbol: libra], virgo [symbol: virgo], leo [symbol: leo], sagittarius [symbol: sagittarius], or sometimes aries [symbol: aries]. =astral classification= =principal planet mercury= [symbol: mercury] =--s--=mercury's [symbol: mercury] influence is over the brain and nerves, and it has more to do with the mind than with the senses. it gives you good mental ability, ingenuity and adaptability, fertility of resource and wit, and probably a good memory. you should be apt at speech and argument, plausible and of substantial fluency in conversation; but along with this there sometimes goes a degree of subtlety and secrecy, as well as reserve or retirement. your whole nature will seldom be shown to the world, and there will be one side which you will never show even to your most intimate friends. your mind is active but a little lacking in concentration and perseverance, and you are likely to occupy yourself with too many subjects, to change a little too rapidly, and to have too many irons in the fire. you can adapt yourself readily to the moods and opinions of people, and can see truth under quite opposite disguises. =--t--=mercury [symbol: mercury] presides over the mind and is known as the "convertible" planet. it is neither positive nor negative, but both. it is the planet of the adept, being the planet of adaptation in the widest sense of the word. mercury [symbol: mercury] is termed the "winged messenger of the gods," and takes upon himself the vibration of the other planets. it is, in one word, the planet of reason. in every horoscope, mercury [symbol: mercury] will represent the ego in physical manifestation, the actor, playing the part allotted to him during each separate earthly existence; and at the close of each life mercury [symbol: mercury] represents the knowledge gained, as memory, the cram of which is rendered a permanent possession of the ego as wisdom. you deal best with publishers, speakers, politicians, teachers, lawyers and inventors. =personal classifications= preferable jewel agate, especially of bluish or yellowish tinges colors best to use and wear, orange, yellow, sky blue most advantageous day wednesday biblical belongs to the tribe of simeon, in israel bible references gen. 49:5, 7 [sidenote: gemini [symbol: gemini] sub-luma] =--v--=gemini [symbol: gemini] is the sign of the "twins," and head sign of the air triplicity. you are extremely affectionate and generous, very courteous and kind to all. you are careful, methodical and prudent. a good manager, and you have a strong musical talent, and could probably compose, if you studied seriously. you are quiet and reserved, preferring to sit by yourself in a corner with a book, but this will never make you any money. you must make a point of keeping your word, as nothing is more important in life than to have this reputation. learn to give yourself freely; only by loving do we win love. do not be sarcastic to others, they shrink from you. you are short-sighted only to your own faults, as you are keenly aware of those of others. =--w--=you are likely to go to the extreme in everything you do, always hunting for occupation and anxious to go, and to do something, you know not what, and are filled with a dissatisfaction, which nothing can explain. you are given to regrets, are very suspicious and very untruthful. you must learn patience and silence, keep the conversation free from personality, remembering that heaven is within the temple of the human breast, and not outside of it. you must learn continuity and consistence, and you should never permit yourself to do the acts you have condemned in others; you should firmly resolve never to complain or murmur, as this habit increases with practice to an awful extent; you are brilliant and usually show to advantage on account of your wonderful magnetism. you are a fluent talker, and sometimes, apt to be superficial. =--x--=mercury [symbol: mercury] is your rising planet, and is nearest to the sun [symbol: sun], of any yet discovered. his influences, when in no aspect with any other planet, and if in the ascendant, causes great restlessness and desire of change. this planet is the chief ruler of the mental faculties, and great care must be taken to note what aspect he forms with other planets, for on that will chiefly depend the mental dispositions of your nature. the planet is termed "the messenger of the gods," and he seems to have the special office of being nothing in himself, but the messenger of the other planets to the sun [symbol: sun]. it points to the line of your genius in mental and intellectual pursuits. =relativity of gemini= [symbol: gemini]=, and the number 3= =--y--=gemini [symbol: gemini], or the third sub-luma, indirectly relates to the 3 space, the spirit luma, the christ luminosity unknowable. christ himself said, "he that is born of the spirit is as the wind," and gemini [symbol: gemini] is the head air sign in astrology. =third house or cycle--gemini= [symbol: gemini] =influences= age next birthday 11-23-35-47-59-71-83-95 (see page 8. definitions 21 and 22.) [illustration: symbol: gemini] =--z--third house:= gemini [symbol: gemini] influence. during these years the god-spirit focuses in the planet of mercury [symbol: mercury], representing knowledge, memory and the carrying of messages. the third house influence will bring to your attention many things concerning brothers, sisters, cousins, aunts and uncles; it will show forth some things in journeys and business changes. =--a--=the third house relates to short journeys, brethren and relatives and it effects all mental conditions, stimulating to greater and more extensive thought; will create troubles and may cause strife and so injure the interests. there will be a tendency to brood over conditions, desiring to alter in some way the environment in which you are placed. this position never fails to bring or give some restlessness, while it also brings one into contact very closely with persons who have some claim upon them. you should control well as the feelings are at a high tension, and are, therefore, likely to be easily effected. for one cannot be too careful to avoid disgrace of both wealth and friends, or their plausibility will put you much at their mercy. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [illustration: chart of the alphabet] [sidenote: the soul luma] =(the eye space)= =--b--=here the holy trinity come together to form the soul. here the father-mother god, the creative christ consciousness and the spirit of god (the 1, the 2, the 3) are shown to have determined "from everlasting to everlasting, before ever the earth (body) was formed" to bring forth the eye of aum, the i am, the soul or subconscious mind. the color for the soul luma is the sky blue. [illustration: eye of aum] =--c--=the soul has no letters and no numbers. it is the insulator between the physical body and the triune god, "a consuming fire." yet that triune god here man-i-fests, or feasts with man. =--d--=the color for the soul being blue, is like the air we breathe and by which we mainly keep the "soul and body together." [illustration: chart of the lumanus] =--e--="he that is born of the spirit is as the wind (air in motion.)" "thou knowest not whence it cometh nor whither it goeth." the soul marks its own path, chooses its earthly birth as to time, place and parents. the conscious mind (nicodemus) cannot understand this because it does not understand the "everlasting to everlasting" idea of the soul and spirit. god is its dwelling place and any attempt to describe god only limits our views of him. =--f--=the eye space, therefore, has no earthly designations at all, such as letters, numbers, signs, or planets. =the body luma= =(the 4 space)= =--g--=title, physical body. these words have a value of 58. 5 and 8 are 13. 1 and 3 are 4. the physical body contains the man-i-fested portion of the soul (the word soul has a value of 13--4). thus man in his physical body is the image of the father-mother god (1) because the total of 1 and 2 and 3 and 4 makes 10, and 1 and 0 make 1. [illustration: eye 4] =--h--=the letters under 4 are d, m and v, meaning demonstration of the material vitality. the color of the body luma or 4 space, is green, for growth and prosperity. =personally= =--j--=a conspicuous 4 in your name or birthdate gives you a tendency to be practical, organizing, brotherly, electrically interested in mechanics, straightforward, "foursquare," and a good manager. faults to be avoided are harshness, criticism, lack of artistic taste, and lack of appreciative expressions for the kindness of others. =--k--=the planet of 4 is the sun [symbol: sun], negative; the sign of 4 is cancer [symbol: cancer]. a prominent d in your name means your soul will demonstrate secret things to you in the silences, as to its plans; m means that your mind will be interested in psychic things considerably; v means that your body will love the soulful and deep in music, art and drama. =--l--=it is the conscious or body mind that causes the fears, the agitation, the raising of the emotions, in the struggle to attain to the eternal life, which the intellect perceives the soul to have. the body and body mind have a strong animal desire to go on forever in the body. the soul knows that this was never intended, yet nearly all religions teach a literal resurrection of the body. paul says this body dies. (1 cor. 15:35-38.) =--m--=intellect is afraid of death, for that is the end of that phase of its existence. all religions came out of the soul state into the intellectual state when they became =organized= and began to build fine buildings, own property, control temperal lives and affairs and continue their errors by teaching a fleshly resurrection. thus religion lost its true state, the original truth (seen in the eye of aum, the i am, space on the chart of the lumanus), and became intellectual. that is why nearly all religions have increased the fear of death in man, through preaching a tribal god of jealousy, hell-fire and other worn-out ideas, such as doctrines of devils, etc. (1 tim. 4:1.) [sidenote: the number 4] =--n--=when man projected himself into a physical body (space 4 on the chart of the lumanus), the trinity was demonstrated on earth, that is, the spirit (value 1), and soul (value 4), and body (value 1) total 6. man could never have recognized the creative god in his fullness, unless man first descended into the depths of a physical body (value 4), (space 4 on the chart of the lumanus), which would not and could not vibrate to the god vibrations, although the god-vibration should vibrate through it. thus man in the spirit, and soul, and body trinity is able to get a comprehension of the holy trinity of the father-mother god (value 1) and the creative christ consciousness (value 2) and the spirit of god (value 3) (spaces 1 and 2 and 3 on the chart of the lumanus). these are commonly, though erroneously, treated as a combined trinity in the expression "father, son and holy ghost." there should always be a pause, at least to the extent of the word "and" between each two of the names. (1 thess. 5:23. heb. 4:12.) =--nn--=thus the soul projects itself into this world to take on an earthly body, earthly intellect, earthly thoughts, habits and brain. it has use for all these and they are not evil. when it has cut its curve through this earth plane life as a part of its great curve through eternity, it drops the body and body mind with all its intellect, ideas, inventions, hopes, fears, triumphs, and joys, and goes on as a soul (sub-lumas aries [symbol: aries] to pisces [symbol: pisces] on the chart of the lumanus), still along the lines of its eternal circuit, adding the experiences of this plane to its growth, but not changing its course on account of the earth life. =--p--=it does not go to a heaven or hell, but on and on to new experiences and ideals, coming back into the earth plane when it gets ready, or when the earth plane has advanced far enough to again receive it. truly, 'ye are gods' indeed! (psa. 82:6. john 10:33, 34.) =positions of the number 4= =--q--4 as a soul path number= means that you have chosen the path of the practical things of life, especially the things that will reach the greatest possible number of people. it is a path of some hardships and labor, in the working out of the god plan within you, but it is also the path of great rewards and a steady even flowing life. if you use its powers, it is the square deal pathway, and you should choose the path that renders an honest service for an honest return. =--r--4 as a personality number= shows practical honesty of character, reliability, and considerable tendency to hard, earnest work of a useful, practical type. this tendency to hard labor makes also a tendency to hard, harsh speech, often unintended. do not let this dominate you. be kind to the home folks, even if you are tired. =--s--4 as a predominant name number= shows that you will attract those around you who will look to you as a leader in a practical way, such as leader in a union, or small club or lodge, where you are likely to be given an office with practical duties. you will also attract to you those who love a home as a quiet place for the family, rather than a social center. =--t--4 as a destiny number= shows that you are likely to make a large name for yourself, along the line of some practical invention, or the inauguration of a new system that saves labor, time or values to a great extent. it will also have a tendency to make you widely famous as a writer on certain technical subjects, especially some of the "how" types of books for some such trades as engineer, chemist, electrician, cabinetmaker, builder, architect, manager, merchant, teacher, business man or military ideals. at any of these trades you may make your mark and 4 as a destiny number makes it more likely that you will do so. =--tt--4 as a public appearance number.= this gives you a special talent for organizing small groups, and to get them to support you. it makes it easy for you to convince your public of your honesty and sincerity. you must take the part of a "good fellow" a good mixer. you are naturally adapted to come before the general public, the common people. you should be especially careful to so school yourself that you will be able to "walk with kings, yet not lose the common touch." your best and most profitable public appearances will be before the common or working classes as a leader and teacher. =--u--warning to number 4.= easy for strong 4 person to overestimate his own importance and to conclude that because he really is an earnest worker, that he is the only one. when 4 obtains too much authority, he is likely to be a type of bully and conceited person. do your work every day, looking to advancement, but do not let envy master you, if you are one of the very splendid type known as the 4 person. =the fourth principle of creation= =--v--=the fourth principle of creation is cohesion. cohesion, properly exerted, always leads to strength. [sidenote: fourth principle of creation] =--w--=cohesion always affects your strength in physical health, in mind, in money matters and in your uses of soul force, according to where and how you apply the principle of cohesion. in the first chapter of genesis we read that on the fourth day the principle of cohesion was applied, by the placing of the stars and the lights in the firmament. we learn that they were placed there, on the fourth day for four reasons: for signs, for seasons, for days and for years. this is recorded in the fourteenth verse. four is the number of struggle and of strength exerted. cohesion, as we said, leads to strength. =--x--=in this life the enumerator learns how to gain strength by making his plans hang together around one idea, in other words by exerting the principle of cohesion, the binding together. the enumerator knows that no man liveth to himself and no man dieth to himself, therefore the real strength of any plan is in working with those who will effect that plan. to bind together by the bonds of love and of mutual interest, which is the strongest cohesion. =cancer= [symbol: cancer] =sub-luma--sign no. 4= [illustration: symbol: cancer] =--a--=the cancer [symbol: cancer] sub-luma influences those born from june 21st to july 21st inclusive, in all years. the best occupations for one born in the datest of this sub-luma will be found along the lines of teaching, generally common school or similar work; preaching and the ministry; lawyers; lecturing; debating; managing of hotels, restaurants and groceries; trading; commerce; accountancy; music; nursing; hairdressing; manufacturing mechanical or machinery appliances; studying philosophy of mystic or occult types. cancer [symbol: cancer] people frequently succeed quite well as school presidents and managers. =marriage= =--c--=the most satisfactory mating for the cancer [symbol: cancer] sub-luma will be with the sub-lumas of scorpio [symbol: scorpio], pisces [symbol: pisces], taurus [symbol: taurus], capricorn [symbol: capricorn], or virgo [symbol: virgo]. it is well if the cancer [symbol: cancer] type do not marry at all, if they can thus abide. =astral classification= =principal planet--the moon= [symbol: moon] =--d--=the moon's [symbol: moon] influence is to form, nourish and sustain, and it pertains to the personality. the domestic and home-loving side of your nature is strong, and you are drawn towards family and parents. your imagination is well developed, and plays a large part in your life. feeling and sensation are strong in you. you are likely to change and fluctuate in your moods from day to day, and to lack energy and persistence. you have the ability to become practical and to deal with affairs as you find them in a capable manner. you could adapt yourself to a variety of subjects according to your training; for domestic life, business, practical science and applied art all apply to those who are born under the influence of the moon [symbol: moon]. you are careful and prudent, and inclined to economy and foresight in all things, and are practical and capable when you do not let your imagination or your feelings run away with you. =personal classification= preferable jewel emerald, ruby, white onyx colors best to wear and use green and silver most advantageous day monday biblical--belongs to the tribe of levi in israel among the faithful, the priesthood. should support the people spiritually and be cared for by the people materially. bible references (gen. 49:5, 7. deut. 33:8-11, inc.) =--f--=your desires and appetite comes from the vibration of the moon [symbol: moon], which is your ruling planet, and when the great struggle between your will power and your desire begins this planet will restrain you from some influence upon your senses, in the way of right or wrong. you are orderly and methodical in your habits, and you know that "order is heaven's first law." you will probably be happy and no one shall take your happiness away from you, if you only keep it within the limits of your home and the sanctuary of your heart. besides a few solid friendships, you will have very treacherous friends, one in particular whose odious conduct towards you will almost wreck your life. [sidenote: fourth house] =--g--=this indicates two marriages for you, and it denotes some kind of misfortune in connection with your first union, but your second marriage will be a very happy one; by your work and personal merit, you will be able to acquire considerable wealth, but you will be kept poor by imprudent alliances or reckless speculations. your friends will be many and really devoted, and you may have a person who comes from a high standard and position in life, who will contribute to your final triumph over your difficulties. you are somewhat pessimistic and inclined to alter your views to reach your goal more rapidly. you have a strictly moral nature; your dealings, shrewd, dreamy and mystical. =--h--=you have good determination and power, but your difficulty is to focus this force to a definite end. you are attractive, clever, and very magnetic, a good talker and conversationalist. you are firm, yet gentle; have a good eye to the main chance, and will make much money. you have a good head for detail of all kinds, yet at the same time, you are capable of carrying out big enterprises. usually you are a little too close in money matters, and should learn to give gracefully on occasion, and be a little more frank and open in your dealings with others. you are diligent, observing and clever, probably calm, and rather calculating. learn to trust your intuitions more and place reliance in the guidance of your affectional nature. you are naturally passionate, rather than affectionate. the strong point in your nature, is your determination, and this trait you may use to bolster up all the others. you are brilliant, and always appear to the best advantage. you are kindly and gentle to a marked degree and your friends find it difficult--unless the friend is a virgo [symbol: virgo]--to upbraid you for your conduct, even while they look with some anxiety at your small errors. you are likely to have a fairly easy time in spite of everything. =relativity of cancer= [symbol: cancer] =and number 4= =--j--=cancer [symbol: cancer], the fourth sub-luma, indirectly relates to space 4, the body luma. cancer is the head water sign, and the human body is nine-tenths water. =fourth house or cycle--cancer= [symbol: cancer] =influence= age next birthday, 10-22-34-46-58-70-82-94 [illustration: symbol: cancer] =--k--fourth house:= cancer [symbol: cancer] influence; spirit focusing through the moon [symbol: moon] the planet of life forces, sex, personality. the fourth house relates to old age, inheritance, and legacies that are likely to appear; the father of the family and news concerning him, or relatives on the father's side. possibly of a good position gained through some kind of family scandal or trouble. fairly good commercial and trading years. =--l--=the fourth house is chiefly concerned with the personal or domestic environment, residence, and family conditions. this will cause you to feel vibrations that you were not conscious of before. you may be apt to be somewhat depending upon the help of others at this time. these years indicate a time when the attachments of the opposite sex are likely to go wrong and affairs of the heart become upset, or deranged. disappointments, especially in connection with domestic affairs, are indicated and also disputes with superiors and acquaintances, with separations and estrangements. it is, in fact, a year when many things go wrongly. but viewed from a higher standpoint, this is a good influence, for it quickens the personality and calls out all its strength to battle with the changing conditions. for the changes, although apparently disastrous, are eventually for good. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [illustration: chart of the alphabet] [sidenote: the moral luma] =(the 5 space)= [illustration: 5] =--m--=title, morality. this word has a value of 41. 4 and 1 are 5. having now traversed the green age of your innocence in the 4 space, for three periods of time (3x4 are 12) you come out into the wonder year of 13 (1 and 3 are 4) and then in your 14th year (usually) (14 totals to 5) you enter the 5 space, the rosy pink dawn of the new discovery, life. it is your first realization of sex, of morality. you here begin to decide what you will do with these new powers as seen in the letters under the 5, the e, n, and w, meaning east, north and west. east for wisdom; north for spirituality; and west for power. the color of the moral luma or 5 space is rose pink. [illustration: chart of the lumanus] =--n--=conversion of the body and body mind (space 5, chart of the lumanus), can never be a fact. any prayers of the conscious mind can never be answered, except as the conscious mind shall actively bring to pass the thing wanted, through the subconscious contact with the god within, (space 7 on the chart of the lumanus), or through the application of the second principle, choice, to the animal plane. the most the body can do is to follow after the subconscious mind and be a servant to it. for "in the flesh dwelleth no good thing," so much so that even christ rebuked the young man who looked upon the master's =body= and then called him good. (rom. 7:18 to 25. matt. 19: 16, 17.) =--nn--=the soul or lord has cut a certain curve of life to be followed out, by the sub-conscious mind, on this earth plane (spaces 5 to 9 on the chart of the lumanus). the more nearly we consciously learn and follow that curve in this earth life, the more harmoniously and happily we will live in this life. =personally= the planet of 5 is mercury [symbol: mercury], the sign of 5 is leo [symbol: leo]. =--p--=a conspicuous 5 in your name or birthdate inclines you to be versatile, changeable, moveable, clever, passionate, kindly and humorous. faults to be avoided are lack of stability, sudden speech without thought and a sort of occasional silliness. in your name e makes you love the mental and philosophic things; things of the soul; n tends to bring out the sharply intellectual, in the mind plane; w brings out the desire to promote the body at the expense of the mind. =positions of the number 5= =--q--5 as a soul path number= indicates a tendency to live a life of close balance on this earth plane, close to the edges of temptation. it shows that you are constantly making a choice of pathways in your earth life, the choice of the good or the so-called evil. it shows a restless tendency, a seeking, a constant following after every bright idea, to see if this be good or evil, high or low. =--r--5 as a personality number= shows tendency toward applied psychology, business efficiency and such subjects. it shows deep thought at times, but more frequently a superficial gathering in of the idea at a glance and acting on it impulsively. splendid memory of faces, numbers and especially pages and references in books is often shown here, giving all the appearance of deep learning. this is further enhanced by your ability in languages, sciences and learning generally, where the outward show is made by remembering the superficial facts well enough to quote from many angles, without too much real thinking. =--s--5 as a predominant name number= shows a tendency to attract people of learning around you, to enter into many debates and ideals of a much finer type than you find it practical at all to live up to. it shows the tendency to attract experimenters around you, people who will plunge with you to any depth, simply to see whether you can come up again. the difficult but necessary thing for you is to establish a set line of action based upon calm judgment and common sense and not be led off into gay and glorious ways that lead but to bitter disappointment and regrets. [sidenote: fifth principle of creation] =--t--5 as a destiny number= shows that your soul has determined to try out all manner of temptations. so strong is the influence that about all you can do about it is to "pray that your flight be not in the winter," that is, that you will not have to make your decisions as to which way to go when in the midst of a temptation, but that you will have foresight and forewarning enough to know just what to do and do it that way. you thus vibrate to the destiny of ups and downs, and will do best in something that involves much travel, variety and change. you crave the chance to bring forth with originality and novelty. you will therefore find a pleasant destiny if you follow some such occupation as writer, teacher of psychology, humorist, entertainer or linguist. =--tt--5 as a public appearance number.= versatility of appearance is seen here. you would make a good actor or teacher along specialized lines. you would do well in appearing as a humorist or eccentric speaker. your public appearance will be much helped by a fair knowledge of languages and a good pronunciation of words. you should get a good dictionary and keep it handy. increase your vocabulary by having a regular habit of referring to the dictionary each time you are in doubt about the pronunciation, meaning or spelling of any word. jot them down on a slip of paper till you can get to your dictionary. =--u--warning to number 5.= your entire struggle and downfall is in your own hands! if you do not make the brilliant success you should it will be because of your own self-indulgence, extremes in action or abuse of your opportunities and the breaking of friendships that would have helped you. live at your highest powers, or you will sink to the lowest depths! there is practically no middle road. =the fifth principle of creation= =--v--=the fifth principle of creation is discard or rejection. discard, properly exerted, always leads to honor. =--w--=discard always affects your health, your mind, your money matters, your perception of the higher soul vibrations, in accordance with the way and manner that you use the principle of discard. =--x--=in the first chapter of genesis we read that on the fifth day the great whales and creatures of the sea were created. these were the first creatures who could be conscious of the principle of discard, when came the need to discard their young; to discard their enemies and those who should be detrimental to them. the greater their conscious perception of the principle of discard, the greater has been their honor among the animals, the more intelligence they have shown. =--y--=in this life the enumerator learns that some things must be discarded if he is to attain a position of honor. we discard indulgences of some kinds to attain to honors in the physical or athletic fields; we discard fiction and trashy ideas, oftentimes, if we would gain honor in scholarship; that is, on the mind plane; we discard foolish expenditures if we would gain honor in money matters; we discard wild theories if we would gain honor in the wisdom of the psychic plane; we discard slavery to any of the lower planes, if we would gain ascendancy on the spirit plane. =leo= [symbol: leo]= sub-luma--sign no. =5 [illustration: symbol: leo] =--a--=the leo [symbol: leo] sub-luma influences those born from july 22nd to august 22nd inclusive, in all years. the best occupations for people born the dates of this sub-luma will be found along the following lines: government and politics; the ministry; heads of large manufacturing or selling corporations (henry ford is a leo [symbol: leo] person). leo [symbol: leo] people make good but sometimes over-indulgent parents; students of the occult; frequently philosophers of an independent or radical type; artists, musicians, and often public lecturers and teachers. =marriage= =--b--=the most satisfactory mating would be with a sub-luma of aries [symbol: aries], sagittarius [symbol: sagittarius], gemini [symbol: gemini], libra [symbol: libra], and sometimes aquarius [symbol: aquarius]. =astral classification= =principal planet--the sun= [symbol: sun] =--c--=its influence is to give vitality and fire to the whole nature, physically and mentally. it contributes toward dignity, self-reliance, and strength of will, giving ambition and a desire to achieve worthy results in action. you will wish to be at the head of affairs in your own particular sphere, and you will not find it congenial to occupy subordinate positions. you are able to organize and manage affairs and people, and you do not shrink from responsibility. you are kind-hearted and generous, admiring what is noble and scorning what is mean or base. the social and affectional side of your nature is well developed, and you can easily attract to yourself friends and companions. you like comfort, pleasure and luxury and you must not let desire rule you. you deal best with officers and authority, people in high places, bankers and philanthropists. [sidenote: leo [symbol: leo] sub-luma] =personal classification= =--d--=preferable jewel ruby colors best to use and wear orange, red, purple most advantageous day sunday biblical belongs to the tribe of judah, the tribe of christ in israel. the high priest type. bible references gen. 49:8-12, inc. deut. 33:7. =--e--=the sun [symbol: sun] is ruler, and the lord of the heavens on these dates, and it stands as the symbol of vitality and activity of your mind, intellect, love and feeling. and by studying the great creation of the solar system, in the seven principles and their application to the five planes (pages 68 to 77), you will be in a position where you can co-operate with your god, and create your own environment. there is a certain time in your life, when you seem lifted up on the wings of fate, which is the truth. you are your own fate, your own destiny, as each soul is attracted to its appointed place, and each has its own mission to fulfill. you are given a time for pleasure, a time to rise, a time to fall, and a time to die. which proves that astrology does exist in fact. all persons born under this sign of the zodiac are naturally endowed with strong determination, intuition and purpose, and if you will only persistently hold on and not give up, you are sure to be successful. you like change of scene and occupation, and will spend hours of your time in learning new things and working out new principles. which is all good for you, when not carried to extremes. you are sympathetic, and tender-hearted, and often generous to a fault. =--f--=you must avoid pride, and not allow yourself to become over-confident, though success will surely come by this influence in the future, for this is a fortunate and more progressive portion of your life, and it gives you many opportunities to expand your inherited characteristics. with few exceptions, all persons born under the constellation of these planets have in their hearts, a pure and true love for mankind. and the motto that should hang in your room, is the golden rule, for you have it in your power to do many great and good things in this world; it has given you a natural tendency toward the beautiful and artistic, as some of the greatest scholars and students in the world come out of this sign. a leo [symbol: leo] person will nearly always be found at the head of some great humane movement. you would become very successful in the study of metaphysics or occult science. as it would strengthen your will power, and enlighten your mind, and give you the knowledge and wisdom, which would enable you to reach out and grasp the so-called secret powers and forces. the sun [symbol: sun], placed in the sign of leo [symbol: leo] at your birth, promises much success in life, through your own personal magnetism and power to adapt yourself to circumstances. for a business or profession you would excel in acting, or in an occupation that ministers to the joy and pleasures of others. you were born on a fortunate date, and it is up to you, to make good. =relativity of leo= [symbol: leo] =and number 5= =--g--=leo [symbol: leo], the fifth sub-luma, indirectly relates to the 5 space, the moral luma. the sex instinct will destroy anyone as a lion might, if allowed control. yet it is the great creative force. =fifth house or cycle, leo= [symbol: leo] =influence= age next birthday, 9-21-33-45-57-69-81-93. (see page 8, definitions 21 and 22.) [illustration: symbol: leo] =--h--=fifth house: leo [symbol: leo] influence; the spirit here focuses through the sun [symbol: sun], the planet of life, as the ruling planet of leo [symbol: leo]. the fifth house relates to children, speculation and the joys of life; love and marriage; your children and their success will be prominent in the fifth house. your own career will become more prominent also. =--j--=the fifth house is concerned with speculative affairs and all matters of enterprise and activity prompted by the desire of nature, and it therefore tends to waken the emotions in connection with love affairs, children, pleasure, generally, and even games of hazard, gambling or business enterprises. it is a good year to engage in investment or speculation, or enjoyment and merry-making of all sorts. it will give an opportunity to be more magnanimous and generous, to act kindly and to be more noble and high-spirited and will cause you to exert every possible effort to please. this will bring opportunities for love adventures, unions or lasting attachments, which will be helpful and fortunate and will cause you to obtain advancement through providential help. the placing of affection will create enmities, which will be attributed to a false friend or envious minds of some of the associates who will prove unfaithful and treacherous. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [illustration: chart of the alphabet] [sidenote: the parent luma] =(the 6 space)= [illustration: 6] =--k--=title, divinity of parenthood. these words have a value of 114. 1 and 1 and 4 make 6. the color is flame, like that of the god luma, or 1 space. here the soul has taken the west course, in its progress from the 5 space, and enters parenthood, a natural course for most of the young and normally healthy bodies. the parent luma color of flame is made up of the red of life and the yellow of wisdom. =--l--="the baby is a =mature= soul, a god, that has projected itself into this world in a small physical body. that soul never began, it always was, with god. (proverbs 8:22-31.) in gaining its experience, on this earth plane, the soul proceeds at once to destroy that little body cell by cell, while building a larger and better body. that soul came here to protect that body under those conditions. in a few months, the baby's body has all died cell by cell. and yet the baby has not died, but is still happy and healthy in the arms of its mother. [illustration: chart of the lumanus] =--m--="no one has noticed the death of the baby's body, yet all its friends have assisted in that death, cell by cell; the mother who rubs and bathes it and the nurse who exercises it. the baby itself destroys its own body, cell by cell, in its play, its struggles and its crying. so also the soul advances by destroying its body, despite the objections and groanings of that body. (2 cor. 4:16 to 5:4.) =--n--="each stage of the baby's life is entered into with pain and trouble, most of which he is unconscious of entirely. so the soul, the lord of the temple of our body, goes on cutting its curve as it has planned it, despite the sorrow and crying of the body (spaces 5 to 9 on the chart of the lumanus). =--nn--=the letters under the 6 are f, o and x, the only formed word in the table of enumeration (the word fox). the letters mean first omnipotent cross, or mark. man's first real imaging of the father-motherhood of the divine parent, god, is when the male and female natures of man are made into one, in bringing forth the child. it is man's nearest imitation of creation, making something out of that which appears not. parenthood thus brings forth our divinity and is at once a cross and an upliftment. the space 6, in the chart of the lumanus, begins the arm or line that will cross the vertical line already in place, making the true cross. =--p--=without that line that would be no cross, signifying the horizontal positions assumed by the body in parenthood, symbolizing the death in life. =personally= =--q--=a conspicuous 6 in your name or birthdate means that you are likely to have a well poised mind, kindly in nature, much healing and nursing ability, and will probably be a fine type for a parent. faults to be avoided are worry, criticism, gossip and slavery to the ideas of others or to their demands on your time and strength. the planet of 6 is venus [symbol: venus]; the sign of 6 is virgo [symbol: virgo]. =--r--=the letter f in your name means that your soul is devoted to the advancement of your body; the letter o means that you will be likely to give much thought to athletics and physical strength, of yourself or loved ones; x in your name means that you will have a peculiar genius for making money from your use of the physical body in some eccentric or odd manner. =positions of the number 6= =--s--6 as a soul path number= indicates that you chose the pathway of labor and production in order to help other souls. 6 is the number of motherhood and means the bringing forth. it shows that you are likely to be a well balanced soul; just, straight and true. your greatest desire is to be helpful, sympathetic and sociable, in your natural plane and among your own kind. =--t--6 as a personality number= means that your life will naturally be filled with the demands of others for your help, because of your kindly personality and willingness to listen to the woes of your associates. music and some of the arts will naturally appear in such a personality and cause you to be still more popular. such a pursuit is to be recommended. [sidenote: sixth principle of creation] =--u--6 as a predominant name number= shows a tendency to attract those who need help. the danger is that you will take on their worries too easily and too extensively. be sure that you can help a person before you lead them on and on to become dependent on you. you are inclined to attract those especially who have gotten their own affairs into a mess and then brought them to you to "clean up," which you generally do, even at too great a cost to yourself. =--v--6 as a destiny number= shows that you are to be a leader of a rather officious type. you can easily use this destiny force to become the head of an institution, especially along any line of healing, social or humanitarian lines; or even at the head of a great philosophy of religion or teaching. in more strictly business lines you will come to the notice of the public in such channels as insurance, large mortuary, undertaking or cemetery propositions, millinery, dressmaking or hotel management. =--vv--public appearance number 6.= this increases your appeal to women and especially to mothers. it makes your personality appeal to children also. considerable magnetism is seen here, very attractive to groups that you may appear before. your public will also be impressed by your well balanced mind and keen mentality. the thing to avoid in your public work before large or small groups, is criticism. do not be harsh with any other propositions of any kind. it is far better to simply ignore them. keep busy holding up your light and the darkness of the opposing ideas will be dissipated. "resist not evil, but overcome evil with good." (rom. 12:21.) =--w--warning to number 6.= chief danger is from worry. remember that the woes you worried so about last year are very nearly all forgotten now. keep in mind that "today is the tomorrow that you worried so much about yesterday." a year from now you will laugh at the folly of the worry you enjoy so now. learn to live right now only and not tomorrow or yesterday. if you are fairly well off at this moment, not actually hurt or suffering, then live this moment only and get your mind off of the tomorrows and yesterdays. "sufficient unto the day is the evil thereof." =the sixth principle of creation= =--x--=the sixth principle of creation is transmutation. transmutation rightly exerted, leads to glory. =--y--=transmutation always applies to your health, your mind, your money matters, your perception of soul, in so far as you are transmuting these and making something better of your life. as you go on to better things through using this principle of transmutation you do indeed come to glory, its natural result. on the sixth day, in the genesis account of creation, the earth went through the principle of transmutation. it was transmuted from a chaos into a habitable thing; from the habitation of great and awful beasts to the habitation of man. and the glory of that transmutation was man. =--z--=the enumerator learns here that we go thru a transmutation period all our lives. our souls transmute particles of earth through our mothers' bodies into our baby bodies; then we transmute our baby bodies into youth bodies; our youth bodies into mature bodies and come to the glory in each phase, by transmuting the clay into the living temple of god during the whole time. finally, realizing the completion of the problems that we came to solve, few or many, in a long life or a short one, we pass on to other parts of glory that we are ready for, having been through our periods of transmutation. =virgo= [symbol: virgo] =sub-luma--sign no. 6= [illustration: symbol: virgo] =--a--=the virgo [symbol: virgo] sub-luma influences those born from august 23rd to september 22nd inclusive, in all years. the best forms of expression for this sub-luma will be found along the lines of music, arts, and literature, detail work; chemistry; proofreading; publishing; heads of schools in arts or music; students of the occult. =marriage= =--b--=the most satisfactory mating would be with a sub-luma of taurus [symbol: taurus], capricorn [symbol: capricorn], gemini [symbol: gemini], cancer [symbol: cancer], scorpio [symbol: scorpio] or pisces [symbol: pisces]. =astral classification= =principal planet--mercury= [symbol: mercury] [sidenote: virgo [symbol: virgo] sub-luma] =--c--=mercury's [symbol: mercury] influence is over the brain and nerves, and it has more to do with the mind than with the senses. it gives you good mental ability, ingenuity and adaptability, fertility of resource and wit, and probably a good memory. you should be apt at speech and argument, plausible and of substantial fluency in conversation; but along with this there sometimes goes a degree of subtlety and secrecy, as well as reserve or retirement. your whole nature will seldom be shown to the world, and there will be one side which you will never show even to your most intimate friends. your mind is active but a little lacking in concentration and perseverance, and you are likely to occupy yourself with too many subjects, to change a little too rapidly, and to have too many irons in the fire. you can adapt yourself readily to the moods and opinions of people, and can see truth under quite opposite disguises. =--d--=mercury [symbol: mercury] presides over the mind and is known as the "convertible" planet. it is neither positive nor negative, but both. it is the planet of the adept, being the planet of adaptation in the widest sense of the word. mercury [symbol: mercury] is termed the "winged messenger of the gods," and takes upon himself the vibration of the other planets. it is, in one word, the planet of reason. in every horoscope, mercury [symbol: mercury] will represent the ego in physical manifestation, the actor, playing the part allotted to him during each separate earthly existence; and at the close of each life, mercury [symbol: mercury] represents the knowledge gained, as memory, the cram of which is rendered a permanent possession of the ego as wisdom. =--e--=you deal best with teachers, speakers, college authorities, lawyers, servants and critics of art or music. =personal classification= preferable jewel jasper, sapphire colors best to use and wear russet, yellow, maroon most advantageous day wednesday biblical belongs to the tribe of zebulun of israel bible references gen. 49:13; deut. 33:18-19 =--f--=born under this sign, you are naturally neat, accurate and discriminating, and this natural tendency is manifested in various phases of your character. your self-assumed knowledge of what is fitting and proper makes you fond of arranging matrimonial alliances, amongst your friends and associates. you have a keen foresight, and you are quite positive and decisive and like to execute your own ideas. vocations and professions best adapted for persons born on this date, according to the vibrations of the planets, would be dealing with the public, in the amusement line, or on the stage, as you should be gifted with a good flow of language and plenty of art and wit, which would make you a good entertainer; as a rule you should be of a fascinating personality, especially to those of the opposite sex, which will cause you to be reckless in your pursuit of pleasure and in gratifying your desires. trifling affairs, of absolutely no consequence sometimes cause you deep distress. =--g--=you being of a very sensitive nature, at times causes your feelings to be easily hurt, or perhaps it is truer to say that your vanity is easily wounded. you are always hopeful and strong, and recover quickly from disappointments, so that losses and disasters do not have very much effect on you. some of our most powerful and talented orators and emotional actors, possessing the true genius of eloquence, who have acquired great tact and taste, in the use of language, were born on this date. you are rather whimsical, and see the humorous side of things. you have a keen sense of humor and see the fun in a thing, when others should not see it at all. you like the luxuries of life and like the best of everything. you cannot stand being poor, and will make every effort to better yourself, and can do an extraordinary amount of work; you are accurate and painstaking in all that you do. you are literary and fond of books. =--h--=you are very much interested in the odd and anything in the occult and mystic or psychic fascinates you and makes you wish to devote time more than you are able to spend along this line. you would make a splendid reporter. be cautious in all that you undertake during the month of may. you demand much of those you love, but are willing to give much in return. you can adapt yourself to the circumstances over which you have no control, yet you like the best to be had in any line of things. you adore personal freedom and it is very difficult for you to submit to the rule of anybody. when you are permitted to have your own way, you are peaceful and tolerant of the peculiarities of others. you are much given to making distinctions in the choice of words, are extremely critical and well-disposed. =relativity of virgo= [symbol: virgo] =and number 6= =--j--=virgo [symbol: virgo], the sixth sub-luma, indirectly relates to the 6 space, the parent luma, and no one is more motherly, critically loving and better balanced, usually than the virgo [symbol: virgo] person. [sidenote: sixth house] =sixth house or cycle--virgo= [symbol: virgo] =influence= age next birthday, 8-20-32-44-56-68-80-92 [illustration: symbol: virgo] =--k--=sixth house: virgo [symbol: virgo] influence; spirit focusing through mercury [symbol: mercury], the planet of knowledge, memory and speedy message bearing. the sixth house relates to the sadder things of life to a great extent, such as illness, disappointments, and worries. =--l--=you should be as cheerful as possible, see all the good you can. will learn things and labor much with children, inferiors, servants, etc., and may have labor troubles, as well as domestic troubles to a great extent. =--m--=the sixth house relates to work and servants, and also to sickness and the condition of the physical body. it is considered an unfortunate house and tends to bring some sickness or indisposition of a serious nature, unless careful attention is paid to hygiene, and care should be taken to keep the health in good order, so that the influences now operating have no power of impairing health. it is altogether not a fortunate period, so far as worldly progress goes, and you will be likely to make mistakes at this time, especially with regard to inferiors or those who are of a lower social standing which will cause annoyance, probably through some indiscretion. over this, you will worry and give way to anxiety and so will be subject to nervous troubles. you will be somewhat suspicious or mistrustful and in consequence thereof, will suffer some discredit and may lose friends and reputation. therefore, these planets warn you to have your eyes open and your ears on the alert. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [illustration: chart of the alphabet] [sidenote: the mystic luma] =(the 7 space)= [illustration: 7] =--n--=title, subconscious. this word has a value of 43. 4 and 3 are 7. the color of the 7 space is the deep purple, the color of the midnight silences. when the 2, in most printed figures, is turned upside down, it makes a 7. when creative christ consciousness reverses itself and appears in the human form, it is the inner soul or secret place of the most high in man. this you will experience in your deep and secret attainment of the inner silences, when you have learned to "present your body a living sacrifice, holy and acceptable unto god," including your time, powers, means and possessions, the tithes of the 2 demonstrated in the 7. the letters under the 7 are g, p and y, meaning god's perpetual youthfulness. when you attain much to the secret place, through spiritual study in the enumeration, and many silences, "he shall renew thy youth as the eagle's." the 7 space is the center of the cross of life, the very depth of sacrifice, in the spirit and soul and body, that they may be perpetually "preserved blameless unto the coming (into consciousness) of the lord jesus christ." (2) [illustration: chart of the lumanus] =personally= =--nn--=a conspicuous 7 in your name or birthdate means that you will be likely to have a deep psychic instinct, a tendency to refinement, love of flowers and nature's beauties, that you love to be waited on and served, feeling a kind of hidden priesthood within you, and mysterious unexplored parts of your mind and nature. faults to be avoided; laziness, poetic fancies without basis, small tyranny, peevishness. the planet of 7 is the moon [symbol: moon] increasing; the sign of 7 is libra [symbol: libra]. =--p--=the letter g in your name means a love of vague and mystic sensations in the body; the letter p in your name means constancy in all your desires, if not so much in your actions; y means a self-centered attempt to keep yourself young at all hazards, sometimes remarkably successful. =positions of the number 7= =--q--7 as a soul path number= shows that you chose a pathway of material completion for this earthlife. it is an incarnation in which you contemplate many of your past achievements in other incarnations. it is a cycle in which a great deal will be brought to you in the line of your wishes, if you learn and use the vibrations possible to you in the way of attractive forces within you. =--r--7 as a personality number= tends to make you easy to wait upon, to have things brought to you; it makes you do better in the refined things of life, rather than the labor and more sordid things. you show a refined, nice type of personality and will be the center of attention, if you will use the refined ideas within you. =--s--7 as a predominant name number= shows that you will attract to yourself those who do things and who delight to serve. you will attract to yourself also those who are in power and will desire to make use of your natural wisdom as a counsellor or "power behind the throne," for themselves or their principles. =--t--7 as a destiny number= shows that you will live rather a secluded life and should you enter any large business will not likely appear as the head of that business, yet be known on the inside as one who is an unseen force or power in that business, very useful but not very visible. one of the best ways to work out your real destiny is to take up one of the following lines, or something allied to them that may suit you. by thus doing what you love to do you will soon become known for your skill, after which your wisdom will have a chance to demonstrate itself. you are best fitted along the lines of artshop management, florist, horticulturist, clergyman, organist or writer. =--tt--7 as a public appearance number.= this gives you a keen penetrative ability in dealing with persons or groups of persons. you can quickly discern the next thing coming, for you will sense their thoughts and know how to answer. if you will apply this to looking for the positive and agreeable thought-line, in the direction of the object you have with that person or group, you will win. do not look for the resistance they may put up against the idea you are putting over, but seek the reason why they will benefit. never mind how much you wish to sell the idea. [sidenote: seventh principle of creation] =--u--warning to number 7.= be careful of an exaggerated sensitiveness on your part. even if you cannot fully express your kindly feelings, continue to be friendly and associate yourself with others. avoid, at all cost, any tendency to retire to lonely places, or anything that would make you a hermit or a recluse. "the best study of mankind is man," so stay where you can help others by your fine sense of wisdom, or even the occult. you are naturally psychic and the world needs that talent, even if at times it does seem unappreciative of your display of it. =the seventh principle of creation= =--v--=the seventh principle of creation is spirituality. spirituality, properly exerted, leads to blessing. =--w--=spirituality applies to all phases of your health, your mind, your money matters and your perception of soul, whether you know it or not and whether you are knowingly religious or not. the kindly thought, the gentle word, the benevolent action, all are the result of the principle of spirituality active in you, whether you seem to be giving the kindness or receiving it. thru this principle of spirituality comes all the blessing that can be known to man or beast. without this principle of spirituality life on earth would be unlivable. =--x--=on the seventh day god rested from all his labor which he had made. this statement is in chapter 2 of genesis. 2 makes a good 7 when turned upside down. after this seventh principle of spirituality was brought into being, god never labored any more. it is the culmination of all the seven principles and no further labor is needed. it signifies the working of all the law which god did make and nothing further can be added. therefore god does not need to attend to any further detail of creation; for by this seventh principle creation operates itself. (gen. 2: 2. heb. 4: 1 to 5. see also romans 14:5, 6.) =--y--=the enumerator learns now that it is not his effort or his strength of mind or body that brings things to pass, but that it is the ability to meditate, to come to the principle of spirituality, that brings the blessing of success and attainment. we learn here too, "that which god doeth is perfect, no man can add thereto and no man can take therefrom." when we come to this principle of spirituality we have the blessing of that perfect peace which passeth all understanding. =table of the seven principles, no. 8= [illustration: table of the seven principles, no. 8] =--a--=beginning in the center circle of this table, we find the words "i am that i am," which were the words spoken to moses from within the burning bush, after he had put off his shoes and stood on holy ground. his shoes represented human and sense understanding. (exodus 3:14.) =--b--=this i am is the center of all things, it is the i am in you. you find that center when you have retreated from the sordid, material world, into fasting and meditation. =--c--=in the next or second circle, proceeding upward or north, we find the signs taurus [symbol: taurus] and venus [symbol: venus]. =--d--=taurus [symbol: taurus], the first earth sign, represents the bull, a symbol of fertility and reproduction. generation is earth's greatest force and indicates the power of nations. taurus [symbol: taurus] is influenced by venus [symbol: venus], the planet of love, art, woman and the home. love is the final and greatest force and produces the most power of any influence known to man. =--e--=in the 1 space on this table we see that the father-mother god (1) is the cause and effect of all force and all power, in heaven and in earth. force is the first principle of creation and the first manifestation of god. all of the words in the space 1 represent positive or projective facts. =--f--=in the 2 space, in the second circle from the center, we find the signs for gemini [symbol: gemini], and for mercury [symbol: mercury]. both the sign gemini [symbol: gemini] and the planet mercury [symbol: mercury] represent changes and movement and the constant use of the second principle of creation, called choice. while it may be true that a rolling stone gathers no moss, still the gemini [symbol: gemini] and the mercury [symbol: mercury] types quite often gather the best of riches, an erudite mind. [sidenote: physical body] =--g--=in religion the creative christ consciousness (2) is represented as making the great choice between the heavenly glory and the earthly servant-hood. in the garden of gethsemane he is represented as making another great choice between the body mind fears and the fulfillment of his great mission, the conquering of death (2). this is an example of the law that like conquers like, the lord jesus christ (2) conquering the last enemy, death (2). =--h--=at the base of the 3 space in the second circle we find the symbols for cancer [symbol: cancer], the sign of the home, representing the breast of man; and the moon [symbol: moon], the planet of fruitfulness, fertility, mentality and spirituality. we are told that the spirit manifests in the breast of man and through his mentality and here we have the combining of what has been a veiled symbolism to many people. =--j--=the spirit of god (3) was to set all things in order, for he was to "guide you into all truth." (john 14:26 and 16:13.) through this spirit of god (3) comes the ability to give forth the great truth of the enumeration and through that spirit also your ability to receive that truth. hereby know ye the children of god. =--k--=the 4 space has at its base, in the second circle, the symbols for leo [symbol: leo], and the sun [symbol: sun]. leo [symbol: leo] represents the heart and the heart is the central and moving organ of the physical body (4). leo [symbol: leo] is the sign of religion and is represented as the tribe of the christ (5). the place of leo [symbol: leo], being the fifth sign of the zodiac, adds its value to the many significances pertaining to the christ (5) also. =--l--=the physical body (4) being a miniature universe, is made up of the elements of the universe. these elements blend and hold to their kind and to each other. this holding together is called cohesion and is what gives the body its strength. when we get fearful we are moving contrary to the law as touching upon cohesion and we reduce our own strength. the number 4 person is only strong when he is using the law relating to cohesion, by getting others to work with him. =--m--=at the base of the 5 space we find the symbols for virgo [symbol: virgo] and mercury [symbol: mercury]. virgo [symbol: virgo], one of the most motherly of signs, represents motherhood when called upon to make one of its greatest sacrifices in manifesting the law of rejection or discard. mother must give up her boy or her girl, that they may go out into the world. it is a law, from the great whales in the sea to the eagle in her nest; from the oyster under the ocean to the king upon his throne. when that law of discard or rejection is not obeyed, both the discarder and the should-be-discarded are injured or hurt by the very presence of each other. =--n--=this applies also to friends who are not helping you to advance. you should continue to find ways to help them, when possible, but must cut off all ways in which they are keeping you back. if this cutting off cannot be done without stopping your help to them, then you must stop your help. if you cannot help them in a way that they can be caused to compensate, then you are not the one who should help them. you will have to decide in your own mind as to whether you are being helped or improved in your character by your helping of them. =--p--=there are thousands of cases of a mother still carrying and supporting and defending a big hulk of a man, because he is her son. both of them would have been far happier if that mother had studied this law of discard from his babyhood, making him do everything possible for himself, even if it did take more time and effort than to do it for him. you can also see little, hardworking sisters supporting big, overgrown, lazy brothers, who work on that sisters sympathies; or because that sister has promised some dying mother to always "look after poor, dear percy." =--q--=stop and think. are you crippling the one you think you are helping? are you encouraging them to still use the crutches of your support, when they would be ever so much stronger if compelled to walk alone? it is just as wrong for you to over-gratify your faculty of benevolence, your desire to feel the superiority-complex of having others depend on you, as it is to over-gratify any other appetite or desire. =--r--=the planet mercury [symbol: mercury], signified in this 5 space, means changes. see to it that these changes are made in the right time and for the right purpose. [sidenote: transmutation] =--s--=the right operation of the law of rejection or discard will also bring about a new and better state of morality, the morality from within. great men and women have not become so because they were total abstainers from things immoral, but because they controlled their emotions and subverted their personal feelings to the great object in hand, their life's mission. they being superior to the call of self, were neither moral nor immoral, but unmoral, that is, they had perfect freedom, coupled with superb control, without supression. so they proved that all honor must come from the honor within, the honor of the spirit. =--t--=proceeding from the i am center downward, in space 6, we find in the second circle the symbols for libra [symbol: libra] and venus [symbol: venus]. libra [symbol: libra], the scales in astrological understanding, is a fit symbol for transmutation, the sixth principle of creation, in that through transmutation things come to a balance. strife ceases. the struggles are transmuted to success; the house becomes a tranquil home; the idea through travail and long struggle to express, becomes the great ideal. venus [symbol: venus], the planet of love and art, is the balance of life and the great transmuting force in the world. =--u--=this struggle leading to tranquility; the long nights of doubt and planning leading to success, is typical of the divinity of parenthood (6) whether of brain children or of physical offspring. transmutation always leads to glory, when its agonies are over. =--v--=in the second circle from the i am center, in the 7 space, we find the symbols for aries [symbol: aries], sign of the head and the first fire sign; and of mars [symbol: mars], planet of force, energy, combat and sex. =--w--=spirituality is perceived and expressed to the largest extent through the use of the head, in both the brain and the tongue. the force and energy of a highly spiritual person are indicated by the planet mars [symbol: mars] here also. =--x--=it is noticeable that the highest spiritual thoughts are directly or indirectly connected with sex. all religions have had a basis of it, from the most ancient to the most modern. this has furnished the theme for many opposers of religion and unbelievers who would make a great evil of religion on the ground that it includes sex. =--y--=to neutralize this it is useless to fight it. resist not the so-called evil, but take the ground that nothing is evil in the temple of the living god, "which temple ye are." "your body is the temple of the living god," and no part or function or appetite of that temple is evil. sex is a divine institution. so are water and fire. and either one of the three will destroy you if wrongly applied. yet each of them promotes and causes life. it is the misuse of the functions of the body that destroys us, not the function as such. (see paul's wonderful expositions of this truth in 1 cor. 3:16 and 17; 6:19 and 20; 7:34 and 36. 2 cor. 6:16.) =--z--=after all it is the subconscious (7) or soul mind in us that determines the direction of our progress to a large extent. when we are in right attunement to that subconscious (7) we come to the blessing of that perfect liberty, we find souls of like nature, we are no longer restrained or fearful of man made laws and conventions. we live the life of perfect freedom, in perfect control without restraint or fear. =relativity= =--a--=taking this table of the seven principles as a whole, we find that the first three spaces, 1, 2 and 3, are above their basic planetary influences. this symbolizes the fact that the father-mother god (1) the creative christ consciousness (2) and the spirit of god (3) all manifest in us superior to the law, that they are the makers of law, that law is beneath them as only a form of expression. for this reason the christ, knowing all law, could do things that were beyond any perception of law that men had, hence they called his works miracles. =--b--=we see that cohesion and rejection, or discard, are horizontal to the planetary influences symbolized by the signs in the second circle from the i am center. this shows that when we have not deliberately known and become superior to the planetary influences in the planes of the physical body (4) and the plane of morality (5) we will be moved by those planetary influences just as the animals are. the less we know of them, the more they move us, just as is true with any other natural force. =--c--=transmutation and spirituality, the divinity of parenthood (6) and the subconscious (7) have been put under the set of laws that come from the great law. [sidenote: relativity on the chart] =--d--=these laws manifest through the great law, as planetary influences, as environment signified by the planetary influences and by many other things not so easily understood. =--e--=this table also shows that the positive or right side, the giving side, of life is indicated by force, order, rejection (discard) and spirituality. these are masculine traits, four in number, affecting the physical body (4) and the soul (4) signified on the other side of the table. =--f--=on the negative or feminine side, the receiving side, we have choice, cohesion and transmutation. in these two sides we see the eternal struggle between the male, positive, masculine and the female, negative, feminine. the male (4) with his four positive qualities, desires the female (6) with her three negative qualities, thus clashing the feminine number four (the number of his qualities) with her masculine number three (the number of her qualities). to offset this, she doubles her qualities, through her intuitions and inner perceptions, especially during pregnancy or gestation. doubling the 3 by having the power of her own triune being outside, she often contains another triune being, her child, inside, thus doubling the 3, making her the mystic value of the 6, the female (6). =--g--=when the male (4) and the female (6) are united "they twain shall become one flesh," 4 and 6 make 10. 1 and 0 make 1. =the mystic trinities= =--h--=another mystic application of the trinity is seen in this table, in combining the two bases of any one space with its apex or master space. for example: =--j--=our perception of the father-mother god (1) depends upon our perception of, and upon our having had experiences with, the divinity of parenthood (6) and the subconscious (7). force (the 1st principle) must base its usefulness, its foundation, upon transmutation (6th principle) and upon spirituality (7th principle). if these are not included the force becomes destructive and destroys itself and its own usefulness. =--k--=creative christ consciousness (2) can only manifest to us on earth, through morality (5) and that morality (5) must manifest first in the subconscious (7). a morality (5) based upon fear, or man made laws, will never stand. (romans 8). we also see that choice (2nd principle) always includes some demonstration of rejection or discard (5th principle), and spirituality (7th principle). a little study will show this even in the most material transactions. =--l--=spirit of god (3) demonstrates as life through the physical body (4) which life includes physical demonstration of love, leading to the divinity of parenthood (6). the 3 of the spirit of god manifestation is duplicated in the 3 of the family, the father, mother and child. it is the spirit of god (3) that causes the family to be, and paul says that those who will "forbid to marry", will be those who have departed from the faith. (1 tim. 4:3.) =--m--=order (3rd principle) is only practical where cohesion (4th principle) and transmutation (6th principle) have combined to make things hold together and to transform them from a chaotic state to an orderly state. remember then, that you can have order only where you have first established cohesion and transmutation in principle. =--n--=if your life is discordant or inharmonious, look well to this. on the other hand cohesion (4th principle) looks upward to order (3rd principle) and over to rejection or discard (5th principle) for its basis. we gain those qualities that make for strength only if we have order in our mind and can discard in our heart. they must be inside, and not the result of any command or fear thought from the outside. they must be law and not some man made laws. =--p--=physical body (4) to be at its best, must study and submit to the spirit of god (3) and morality (5). this does not always means suppression, but may mean regulation, to bring about order in time, place and companionship, that none shall be injured by your indulgences and that all shall be helped. "nothing is wrong that does not harm your trusting fellow-man; nothing is right that does not help and lift a human hand." [sidenote: relativity on the chart] =--q--=morality (5) can manifest itself to our consciousness only through the right application of that inner creative christ consciousness (2) through the ideas, motives and acts of the physical body (4). a morality that depends upon someone's else opinion or commands, or upon any book or outside influence for its force, is not a morality at all it is a mere regulation. he is truly strong who is strong from within, from motives of his very own. =--r--=conformably to this, we find that rejection (discard) the 5th principle must reveal itself to us through some choice (2nd principle). to continue the principle of rejection or discard, we must have and maintain cohesion (4th principle). we must stand by our choice, we must stay together with those involved in that choice and continue the rejection or discard of those who are thus put in opposition. =--s--=the divinity of parenthood (6) is subject to the great law as revealed through the father-mother god (1) and the spirit of god (3). through this infinite combination man reaches his first omnipotent cross or mark (the f, o and x of previous lessons). man is here first brought into the real divinity of himself, by going outside of himself to find himself. =--t--=transmutation (6th principle) takes its strength and power also from the combination of force (1st principle) and order (3rd principle). we can only transmute things around us by using both force and order. to use force alone might make more confusion by its destructive power. we must proceed in an orderly manner. any new system, whether politics, art or personal reform, must have an orderly object and an orderly procedure toward that object, to be a success. "let all things be done decently and in order." (1 cor. 14:40.) =--u--=man is always a triune being (1 thess. 5:23) and his subconscious (7) or soul mind displays this. we see in the table that subconscious (7) looks upward toward the father-mother god (1) and the creative christ consciousness (2). subconscious (7) is dependent upon them. the father-mother god flows down through the creative christ consciousness, manifesting in the still, small voice. it requires the silences, the meditations, to know that "this is my beloved son, hear ye him." (mark 9:7.) it is after the transfiguration, the transmutation, of your life, that you come into this close contact with the beloved son, the creative christ consciousness (2) the second person in the godhead, the second person in you, your own soul. =--v--=to realize the distinction between your soul and your physical body, do not worship the one, nor despise the other; this is the great objective of your soul in leading you to this study of the enumeration. =--w--=in the creation principles as here displayed, we find that true spirituality (7th principle) can only be demonstrated when we have exerted force (1st principle) on self and made the great choice (2nd principle) of that soul satisfying upward pathway, the righteousness of our god given powers on all five planes, fearing none and being dominated by none. using all and not abusing any. =--ww--=we have put our spiritual "house in order" as it were. we have gained wisdom through that order, giving us the strength, through attaining cohesion, to discard all things that would hold us back. honor comes and we are then ready for the great transmutation to glory. spirituality is ours, blessing is attained. [sidenote: libra [symbol: libra] sub-luma] =libra= [symbol: libra] =sub-luma--sign no. 7= [illustration: symbol: libra] =--a--=the libra [symbol: libra] sub-luma influences those born from september 23rd to october 22nd inclusive, in any year. the best forms of expression will be along the lines of buying horses and cattle; buying and selling stocks and bonds of certain solid and secure types; managing large business and amusements, hotels or restaurants, or owning the same; dealing in women's wear; house painting or art; publishing and writing of music and poetry. =marriage= =--b--=the most satisfactory mating would be with a gemini [symbol: gemini], aquarius [symbol: aquarius], taurus [symbol: taurus], leo [symbol: leo], aries [symbol: aries], or sagittarius [symbol: sagittarius] =astral classification= =principal planet--venus= [symbol: venus] =venus= [symbol: venus] is the planet of love and beauty. it strengthens the affections and it will make the social side of your nature active and strong. you are warmhearted and companionable, fond of the society of friends and relatives, of a loving and peaceable disposition, and favoring all that is harmonious and refined. you are fond of ease and comfort, of pleasure and luxury, and you may need to exercise some restraint over this side of your nature. venus [symbol: venus] generally gives those who are born under it good taste and a love of beauty, of fine surroundings, clothes, ornaments, decorations, and an appreciation of neatness and orderliness. you probably have the ability to develop the aesthetic side of your nature in the direction of singing, music, art, poetry, etc., if you care to do so. the influence of the planet can also be adapted to a business life, as it gives some financial ability and good luck. the disposition is usually cheerful, hopeful and good natured, and brings popularity and many friends. venus [symbol: venus] is the chief significator of love and marriage. it also has some influence over money matters and general prosperity, as well as giving a sense of beauty. =personal classification= preferable jewel opal or diamond colors best to use and wear rose pink or pale blue most advantageous day friday biblical belongs to the tribe of issachar bible references gen. 49:14, 15; deut. 33:18, 19 =--f--=libra [symbol: libra] is the sign of the scales, which makes you just. you should have a good future; you inherit brain power above the ordinary, and you will not be doing justice to yourself unless you exert your brain power to its fullest limit. "concentrate" must be your watchword. you are a psychic collector of thought, having the ability to acquire the occult laws of nature. your view point is broad and liberal, and your knowledge must be wide; try to know a little of everything, but concentrate on doing one thing well; you are very sympathetic, and people find it easy to confide in you; in fact, many people take advantage of your good nature, and impose on your time and patience. soon you will learn to assert yourself, and guide your affairs into better channels for your own advancement. you are very modest and do not properly value the gifts nature has bestowed on you. =--g--=you should strive for habits of order, even in small things, and should take to heart the truth that nothing is insignificant which promises the peace and pleasure of others; you should curb your desire for praise and appreciation, and never do a kind action for the credit to be derived from it. you are a strong lover, and you need love; you cannot go through life alone. you accept proven fact, but are quick to see any flimsiness in basic foundations. sometimes you show much excitability, and in this condition you may make mistakes in judgment; you want to have your own way, and generally succeed in having it, people yield to you, through confidence in your integrity and judgment, and well they may. =--h--=you are devotedly attached to your home and family, and never happy unless you are giving all your friends a good time; you are fond of society only insofar as you can give others pleasure; there is nothing self-seeking about you. you will have many disappointments in life, but always you will struggle gallantly against the adverse conditions, and truly one who never gives up the fight, may be said to win it. you are just and fair in your dealings; you are conscientious, true and careful in money matters. you have great adaptability and fit into many conditions; you are apt to be undecided and uncertain in your ways, expending much effort sometimes before you are quite certain just what it is that you are after. you are companionable, sociable and you suffer much because you cannot find things just as you wish. from your love of investigating new things, you sometimes neglect your best interests and special talents; you rush hither and thither in search of excitement or new fields to explore, and are frequently likened to the rolling stone which gathers no moss, but remember it gathers polish. [sidenote: seventh house] =relativity of libra= [symbol: libra] =and number 7= =--j--=libra [symbol: libra], the seventh sub-luma, indirectly relates to the 7 space, the mystic luma. the libra [symbol: libra] people are notably psychic and occult in their tendencies. =seventh house or cycle. libra= [symbol: libra] =influence= age next birthday--7-19-31-43-55-67-79-91 (see page 8, definitions 21 and 22) [illustration: symbol: libra] =--k--seventh house:= libra [symbol: libra] influence; spirit focusing through venus [symbol: venus], the planet of love and woman, art and beauty. the influence of this seventh house chiefly extends to the separations, divorces and dissolving of partnerships, agreements, and marriages. the chief thing to do during these years is to be diplomatic and avoid disputes if it is possible. some business management likely to appear. =--l--=the seventh house is chiefly concerned with marriage unions, partnerships, love affairs, law-suits, litigations and opponents. during this year you are likely to be brought in contact with others who will greatly influence, and bring an entire change into your life. you will find now that feelings and emotions have a very satisfactory outlet, for it will make attachments and engagements fruitful, and tend to bring all matters concerning the affections to a satisfactory issue. it is also good for finance and monetary prospects and will bring gain, pleasure and profit in many directions, and you will be wise to make the most out of this favorable period. you will now come into new and congenial surroundings, will make new friends and will gain in many ways through others. you will now come into very close contact with those to whom you will be drawn by sympathy and affection and prospects will look brighter and happier than they have for some time. the social side of the nature will now be very active. the mind will also be very susceptible of considerable cultivation, especially in connection with the more imaginative and idealistic subjects. companionship, friendship, partnership, association and unions are the key notes at this period. but in a horoscope having the seventh house severely afflicted by malice at their birth, then all associations will now require great care with any relations, for there is a likelihood of getting into trouble or disagreement at this time. great care would be necessary in dealing with those who have a share in the affections, and also with regard to all monetary interests. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| =numerological table of the enumeration no. 2= (=showing the values and inner meanings of the english alphabet)= [illustration: chart of the alphabet] [sidenote: the trade luma] =(the 8 space)= [illustration: 8] =--m--=title, success. this word has a value of 17. 1 and 7 are 8. the word god also has the same value (17-8) and many people make success their god, especially the word as spelled $ucce$$. the color of the trade luma or 8 space is pale yellow, the color of wisdom. it requires much wisdom in your talent, sometimes to make a real success of it. wisdom is the right-useness (righteousness) of knowledge. =--n--=the letters under 8 are h, q and z, meaning the highest quadratic zenith. the highest double number within the 9 digits is 4 (2 times 4 make 8). 4 represents material things and when they are doubled unto us, we have, or think we have, success. [illustration: chart of the lumanus] =personally= =--nn--=a conspicuous 8 in your name or birthdate means that you are likely to have some ability in public speaking or teaching. it gives you powers of leadership, success, and mental strength. remember that all these things are influences, not fates, and that they in turn are more or less offset by other numbers and letters. faults to be avoided are talking too much about self, headstrong will, stubbornness, and thoughtless moves. =--p--=the planet of 8 is saturn [symbol: saturn]. the sign of 8 is scorpio [symbol: scorpio]. the letter h in your name has a tendency toward the higher perception of your body's finest and most spiritual uses; q in your name is the eccentric, the queer ideas manifested; z in your name is the strength of body and mind that can be used to advance your earthly success. =positions of the number 8= =--q--8 as a soul path number= shows that you have chosen a pathway to bring about justice, that one of your chief life aims will be to make justice, even sometimes in cases where it does not directly concern you. while doing this you also will feel at times the pangs of fear at the justice that may be waiting you as well. it will be a feeling that you too must meet a certain great judge. this judge may materialize in your life as an avenging reaction to something or someone you have helped to reform. =--r--8 as a personality number= will probably help to put you into the front ranks of commerce, reform movements, leadership in finance or big business. your personality will be that of the judge, the final arbiter, the ranking master of all in banking or commercial circles. dignity is the strongest trait of your personality and you will win in proportion as you are able to impress people with your dignity without appearing uppish or aloof or too imposing. =--s--8 as a predominant name number= shows that you will naturally attract to yourself many who will have fine ideas about reform movement but without any executive ability to "put them over." this you will be expected to do and many of your friends will prove to be of little use to you because they desire to use you to further their own pet schemes. =--t--8 as a destiny number= makes you well able to be a great executive, with a bent toward a powerful public personality that will land you among the leaders of the nation, if you use it and keep yourself above the petty things. for this reason you must spend time to complete your education if you possibly can, no matter what your age. keep in mind and constantly exercise your powers as a leader, at first in whatever ways may appear around you, then reach on to greater things. your natural destiny is leadership. =--tt--public appearance number 8.= this gives you a strong power of speech and you should do your best to get into something of that order, if your other numbers do not show too adverse an influence. you can begin in a small way, before small groups, watching for criticisms and comments and governing yourself accordingly. but do not desire mere flattery. the way to stop people flattering you is to make them tell you just why your work is good. study the speaking ability of famous people and read important literature. =--u--warning to number 8.= do not talk too much. keep your plans, your ambitions to yourself. it is by exposing your plans thru the desire for praise or approval that you dissipate your "steam" or energy to execute those plans. "plan your work, then work your plan," but do not tell your plan. [sidenote: seven principles--animal plane] =the application of the seven principles to the animal plane= =--v--=force, the first principle, when applied to the animal plane of life, results in the taking up of new exercises that you may wish to follow; it results in the use of your body in appearance or in muscle as a form of persuasion to get things done. this leads to power in what is called animal magnetism. =--w--=choice, the second principle, when applied to the animal plane of life, results in the right selection of foods, clothes, house and sex. it gives the ability to select the right mate. this application leads to riches of a physical nature, the possession of property and goods in the line of the choice that may be made. =--x--=order, the third principle, when applied to the animal plane, enables one to place the right action in the right time and place. it leads to the tactful handling of the body and the faculties. it makes for nice foods, well served; for nice homes, well appointed; for a careful mate of real fitness to your life and environment. this application leads to wisdom as to the right time, place and use of all physical things. =--y--=cohesion, the fourth principle, when applied to the animal plane, helps to hold the home together; makes you attractive to business partners and associates; makes people want to work with you and for you. it leads to strength of your body and your physical collections of things and possessions. when you develop the cohesion in your animal plane you give the appearance of being well-built and well able to take care of yourself. =--z--=discard, the fifth principle, when applied to the animal plane, enables you to cast off undesirable foods, undesirable clothes and living quarters and even an undesirable person, though they may claim the ties of relationship. in fact the casting off of undesirable relatives is the hardest test of this principle of discard. this principle is also much needed in changing one's life from an undesirable or low tendency to a higher one. discard is a constant but little understood principle in life. it is the hardest to understand and to operate of any of them. quite generally we do not know when we need it on the animal plane, because of our love of ease and our aversion to change. we feel, usually, that what has been good enough up to now, should be good enough further on. we come to honor when we know and use the fifth principle, discard. =--a--=transmutation, the sixth principle, when applied to the animal plane, helps you to make the unlovely into the lovely. it transmutes food into muscle and brain; a house into a home; a woman into a wife or sweetheart; a man into a husband or lover. this application causes the animal plane part of the human life to arise toward the mind plane, the next logical step. the right use of the principle of transmutation, without suppression, is the only answer to the sex question. any right application of transmutation leads to glory. =--b--=spirituality, the seventh principle, can be only indirectly applied to the animal plane through the mind plane. this will be explained in the next lesson, after the number 9 (page 94, paragraph g). =scorpio= [symbol: scorpio] =sub-luma--sign no. 8= [illustration: symbol: scorpio] =--c--=the scorpio [symbol: scorpio] sub-luma influences those born from october 23rd to november 21st inclusive, in all years. the best forms of expression will be along the lines of music, surgery, chemistry, public speaking, public official work, sailors and seamen, transportation work, and engraving. also make good superintendents. usually an earnest, hardworking type of character. =marriage= =--d--=the most satisfactory mating would be with a sub-luma of cancer [symbol: cancer], pisces [symbol: pisces], aries [symbol: aries], taurus [symbol: taurus], capricorn [symbol: capricorn] or virgo [symbol: virgo]. =astral classification= =principal planet mars= [symbol: mars] =--e--=mars [symbol: mars] is the planet of fire, energy and expansion. it gives you a disposition that is ardent, active, positive, impulsive and impetuous. you are a lover of freedom and independence, and cannot endure restraint, confinement or delay. you are generous and frank, an admirer of openness, bravery and courage, both physical and moral. you have much self-confidence, and are usually able to hold your own easily, being prompt in word and action. you need to beware of being too rash and headstrong, for you are rather inclined to be aggressive and self-willed; and you are likely to bring many troubles upon yourself through this. you have a good deal of pride, which is easily wounded, and you do not find it easy to remain cool and self-restrained under provocation. you are an active and energetic worker and can accomplish much in a short time, and you have it in you to become very practical and capable in the world if you exercise a little self-discipline. [sidenote: scorpio [symbol: scorpio] sub-luma] =--f--=mars [symbol: mars] is the planet of fire, energy, impulse and action. its position in the sign indicates the channel through which these qualities will flow. mars [symbol: mars] is the principal planet for scorpio [symbol: scorpio] oct. 23 to nov. 21, and for aries [symbol: aries], mar. 20 to april 19. =personal classification= preferable jewel topaz colors best to use and wear crimson, dark red most advantageous day tuesday biblical belongs to the tribe of dan bible references gen. 49:1, 17, 18. deut. 33:22 =--h--=scorpio [symbol: scorpio] is the eighth sign of the zodiac, a fixed and watery sign, conferring on those born under its influence a psychic nature, and a love of the mystical. you are impulsive, irratic, extreme, independent, and very energetic. exercise your energy to the utmost in the interest of higher use, and the world will be the better for your efforts. you have a high and noble character, and your word can always be depended upon. you must learn to look ahead with confidence, not fear; do not court trouble by anticipating it; it will be time enough to cross your bridge when you come to it. you are very affectionate, capable of giving much love, and you demand a great deal in return. you ought to succeed in business, but not in the regular channels, something a little out of the ordinary for you. the indications are that you will initiate something entirely new and original which will be the basis of your future success. =--j--=you feel very deeply and love passionately; you give yourself too freely, and must conserve these energies more. you are intuitive, and should trust your impressions more. your constitution is strong and can stand very severe and protracted strains before breaking up, having good generative force, which if conserved, protects you from ill health. scorpio [symbol: scorpio] is a vital sign, and governs the excretory system. the influence of the stars, point to a long journey, which you will be called to take later on in life; it will be made necessary by your position and business connections. you will not travel by water, and during this trip you will hear of the death of a near relative; you will meet with success and make many friends, one of whom will prove treacherous, and will not hesitate to slander you, trying to ruin your prosperity in business and love. yet the ensuing year offers you a very fortunate period, and there will be many advantages to gain. =--k--=you are attracted strongly to the opposite sex, either in friendship or association, of some sort, or in marriage, and then you are very devoted to your selected partner, and make an ardent and enthusiastic lover, as you are eager and somewhat passionate in your attachments. your marriage partner will probably be of a martial type, positive, active and rather masterful, and will be one who desires to hold the reins and rule the roost. much depends upon your conditions, surroundings and environments, as to how you will enjoy and appreciate life, for you have acute perceptions and sense things in a peculiar manner, through your feelings. you are mediumistic and very often are impressed with feelings and thoughts that come from others, either on this or the other side of the grave. you must live purely, to be happy. =relativity of scorpio= [symbol: scorpio] =and number 8= =--l--=scorpio [symbol: scorpio], the eighth sub-luma, indirectly relates to the 8 space, the trade luma. there are but few persons that can defeat a scorpio [symbol: scorpio] person in argument or excel them at their business. the turning of the sex instincts of scorpio [symbol: scorpio], the loins, to business, nearly always creates a successful business person and a worthy occupant of the trade luma (8). =eighth house or cycle--scorpio= [symbol: scorpio] =influence= age next birthday, 6-18-30-42-54-66-78-82-94. [illustration: symbol: scorpio] =--m--=eighth house: scorpio [symbol: scorpio] influence; spirit focusing through mars [symbol: mars], planet of force, energy and combat; another house of sorrows, like the sixth and the twelfth. a strong tendency to get into strange places; likely to hear of the death of relatives and the loss of hopes and plans. a bad year to start any new business. possible loss of friends by their turning against you, through errors of judgment on your part. keep well within a limited circle of small activities and kindnesses. [sidenote: eighth house] =--n--=the eighth house, has a direct bearing upon death and all matters connected therewith, such as the goods of the dead, legacies, occupations connected with death. now if it happens that evil aspects of the ponderous planets are coinciding with the passage through this house, it is most probable that deaths may occur in your social circle, or deaths will in some way effect you, or come in possession of goods left by death. the influence is a very pronounced and decided one, and its effect will be to awaken the latent possibilities of you at this time. you will be more determined and will become very firm in decisions and may through a fixity of purpose carry ambitions to a successful issue; but there is a dangerous side to the passage through this house. for with the feeling of firmness that accompany it you will gain some knowledge of inherent power, and will arouse now any pride or dignity that may be latent in your nature. feelings of jealousy will also be experienced which will incline to caustic utterances and sarcasm, when vexed or offended, for the gentler side of the nature will be overlaid by this apparently coarser vibration but it is the awakening of the real potency of the nature that will give rise to this change. =--nn--=this period is also not so good for the health of some who become here susceptible to feverish and inflammatory conditions and also likely to act more from impulse than from careful thought. you cannot be too discreet with regard to the opposite sex, and all actions should be thought out beforehand, as the result of any rash conduct at this time will be likely to cause you much sorrow and trouble in the future. hence you must avoid all rash and hasty tendencies and eschew disputes and quarrels, for the least excitement is apt to arouse the passional nature to its fullest expression. but much of course depends upon the horoscope at birth as to what aspects are formed by direction for the year inquired of. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [illustration: chart of the alphabet] [sidenote: the law luma] =(the 9 space)= [illustration: 9] =--q--=title, law. this word has a value of 9. the word love has the same value (18-9) and love is the final and only law that will prevail. the color of the law luma or 9 space is blood red, signifying the sacrifice that the law demands in its violation. it also shows the living sacrifice that love gladly gives in its demonstrations. =--r--=the letters under the 9 are i, r and the sign &. these mean immaculate righteousness plus. to know this station in soul advancement you must have passed the law, you must have made the "perfect sacrifice" of self, time, means and possessions. it means to live the life. =personally= =--s--=a conspicuous 9 in your name or birthdate means that you have the powers of brotherliness, kindness, eccentricity, music, art and power of command. faults to be avoided are exclusiveness, a hermit nature, timidity and secret destructive habits. [illustration: chart of the lumanus] =--t--=the planet of 9 is mars [symbol: mars]. the sign of 9 is sagittarius [symbol: sagittarius]. the letter i in your name means a self-centered nature, but kindly. likely to attract the help of others also. the letter r means rapidity and roaming with a tendency to raciness or occasional daring and recklessness. the sign & is nearly always used in business names of firms and means commerce in its commonest sense. =positions of the number 9= =--u--9 as a soul path number= will show that you have chosen the "way of the triple crown," which may mean triple sorrows or it may mean triple portions of joy, according to the way you use your numbers and your astrological conditions. it is probably your last incarnation on the earth plane, if you can so apply yourself unto wisdom that this indeed may be the last. otherwise you may need to do it over. =--v--9 as a personality number= gives you the aspiring type of mind, the zealot, the keen thinker ideals. as 9 is a disappearing yet ever present number when added to anything else (as 9 and 5 make 14, 1 and 4 make 5 and the 9 has vanished), so your own personality gives you certain peculiarities of seemingly vanishing from the minds of people and yet being called upon again and again for their needs. your personality expresses brotherhood, generosity, artistic expressions of all kinds, writing, teachings and public speaking. =--w--9 as a predominant name number= shows that you will attract to yourself through impulsiveness, people who will offend and estrange your real friends and relatives. you are likely to show a disregard of others and others' opinions that will prove hurtful to yourself and that will attract to you persons that you will find very undesirable and hard to get rid of afterward. this place of the 9, in the predominant name number, also inclines you strongly to attract dramatic and literary persons to your acquaintance, which will be mutually to your advantage and theirs. =--x--9 as a destiny number= shows that you are inclined to a zig-zag pathway in life, filled with ups and downs. you are especially adapted to composition, creative effort, sculpture, public speaking and the ministry. it is likely that your destiny will be to struggle along for a long while before being noticed and then get famous all at once after years of hard labor. do not wait for this, for it only can come after the years of labor. =--xx--9 as a public appearance number.= here you have a strong influence of the eccentric. if you can keep from being bigoted about presenting your ideals you can influence a great many. you have strong, but in some ways peculiar ideas and methods. try to keep your expressions within reason. let your artistic nature express itself, but avoid exaggerations even in joking. keep the beauty of your ideas to the fore, but not too much of your own personal opinions. [sidenote: seven principles--mind plane] =--y--warning to number 9.= be careful of selfishness and sensual desires. you are, in your own passions, your own worst enemy. be practical in your morals as well as your business. others are fully as good as yourself and just as likely to be straight and honest, so avoid jealously, envy, covetousness and lust as you would the plague. keep busy helping others and you will avoid much of the so-called evil in the world, especially in your world. =application of the seven principles= =to the mind plane= =--a--=force, the first principle, when applied to the mind plane of life, shows itself in the strong will, the stubborn mind. it enables you to take up new habits of thought. this application causes others to listen to your opinions and even to seek those opinions. it will draw the opposite sex to you, where that person is of the intellectual type. rightly exerted it leads to power among your friends and associates. this power will be limited only by your knowledge of the reactions that you will arouse through its use. =--b--=choice, the second principle, when applied to the mind plane of life, enables you to choose the best reading matter; the proper teachers for your education; the things you will accept in matters of opinion in religion, art, science or politics. this application gives you what is called good taste. it leads to riches of knowledge and intellect. =--c--=order, the third principle, when applied to the mind plane of life, makes you logical and direct. it gives you good concentration, because it keeps you in order in your thoughts and brings you wisdom in the minds of your friends. this application makes a channel into your own mind of all the best thoughts that have been or will be along the line to which you are applying yourself. order attracts big minds to you, because you and your proposition seems logical to them. order gives you better expressive wisdom, as to time, place and conditions to present your ideas. =--d--=cohesion, the fourth principle, when applied to the mind plane of life, makes you more continuous in your application to your beliefs and decisions. it gives you strength of mind and power to make others want to be in your good graces, to do largely as you do. in fact, you may know fairly well how much of cohesion you are exerting on the mind plane by the ease with which you hold friendships and the manner in which you are referred to in matters of opinion. with this application strong you will find that you exert a good influence over many and become a tower of strength to a large number of friends. =--e--=discard, the fifth principle, when applied to the mind plane of life, helps you to set aside "every weight which doth so easily beset you." (heb. 12:1). it enables you to refuse the opinions of others, if you wish to. this application makes you somewhat independent in mind and is often the chief principle needed to put you up among the leaders in your group. when it is known that you can refuse opinions, in the right time and place, it is generally assumed that you are strong minded. the mediocre mass accepts all opinions and authority, but the outstanding person is the one who questions thoughts, who "proves all things and holds fast that which is good." (1 thess. 5:21.) to discard the low or the lesser, leads to honor. =--f--=transmutation, the sixth principle, when applied to the mind plane, enables you to use your mind in higher lines and more intellectually than before. your whole life becomes "transformed by the renewing of your mind." (romans 12:1 and 2.) the transmutation principle applied to the mind, brings glory in its right use to all the other faculties and thus the whole life. =--g--=spirituality, the seventh principle, when applied to the mind plane, causes you to look into the religious and the moral side of things. it makes you want to be sure as to the rightness of anything before agreeing with it. spirituality naturally follows transmutation. this application of the principle of spirituality must have its outlet in every life, whether it be in the line of religion, ethics or morals. you must not suppress entirely this part of your nature. let all parts of your mind grow. thus by applying spirituality you will attain the inner blessing. =sagittarius= [symbol: sagittarius] =sub-luma sign no. 9= [illustration: symbol: sagittarius] =--h--=the sagittarius [symbol: sagittarius] sub-luma influences those born from november 22nd to december 20th inclusive, in any year. the best forms of expression will be along the lines of exploration; discernment of wisdom and advice to others; travel; buying and selling merchandise; musicians; judges; bankers; lawyers; sportmen and managers of sporting clubs. the sagittarius [symbol: sagittarius] sub-luma indicates keen foresight and psychic ability. [sidenote: sagittarius [symbol: sagittarius] sub-luma] =marriage= =--j--=the most satisfactory mating would be with sub-lumas in leo [symbol: leo], gemini [symbol: gemini], aquarius [symbol: aquarius], aries [symbol: aries], or libra [symbol: libra]. =astral classification= =principal planet jupiter= [symbol: jupiter] =--k--=jupiter [symbol: jupiter] tends to give a hopeful, buoyant and cheerful disposition which should go far towards making you popular and gaining you many friends. you can gain social esteem and success and will be popular and generally liked. you are benevolent, generous and humane, and are always ready to help those who deserve it and to assist worthy causes. you have a regard for law, order, and propriety and for the rules and conventions of customs; you dislike incivility, awkwardness, or bad taste in opinions or conduct as much as you do ugliness or inharmony in your surroundings. you have a reverence for beauty both in outward form and in ideas; you like beautiful surroundings and comfort and elegance in all things. you have energy, enthusiasm, ardour and faithfulness. you have a natural respect for law and religion, and you take kindly to ritual, ceremonial, and etiquette, and are a little too apt to be bound by formalities. you have power to cultivate the higher faculties of the mind in the direction of law, religion, or philosophy, if you care to do so. =--l--=jupiter [symbol: jupiter] is a very favorable planet when well placed. it governs social and general prosperity, religion, law, benevolence and good will; and gives some appreciation of beauty, harmony, imagination, and ideality. jupiter [symbol: jupiter] is the principal planet of sagittarius [symbol: sagittarius] nov. 22 to dec. 20--and the day planet of pisces [symbol: pisces], feb. 20 to mar. 20. =personal classification= preferable jewel turquoise, topaz colors best to use and wear dull gold, purple biblical belongs to the tribe of gad most advantageous day thursday bible references gen. 49:19; deut. 33:20, 21 =--n--=according to the planets of the earth on this date, it endows you with an ingenuous, strictly honest nature; it renders your soul merciful and your heart affectionate and constant. the ancient magi claims that all persons born on this date, under these planetary conditions will prove exceptionally good, or radically bad. your mind is versatile and easy going, but quick to anger, yet quicker to quiet down. you are liberal and impartial in your opinions, but with a gift of rapid assimilation. your aptitudes as well as your occupations, will be of two different kinds, interfering greatly with each other, and thus hindering your progress. you will have some long journeys, in connection with your position and business. during one of these trips you will hear of the death of a dear relative. =--nn--=you should have good business judgment, and are rather saving with your money--perhaps too much so, at times. learn to be a little more open-handed. you will be better liked, more popular even in your own home. not that you stint them in anything--it is just that you never think of taking home any little "surprises." it is rare to find anyone born on this day, who lacks money; you are never completely out of it, though you may never get rich. you are artistic, and musical, and should excel as a performer, if you ever took up the study of music seriously. you are inclined to worry a little too seriously. you are inclined also to get moody. you should learn that worry has never yet prevented anything bad from happening, but oft times throws an atmosphere around yourself that prevents you from believing anything worth while. =--p--=this sign indicates that everything in life is a pretty even struggle between good and bad, and that every action brings in its wake a reaction, thus forcing you to be most cautious in your thoughts and undertakings. jupiter [symbol: jupiter], which will be your guiding planet for the ensuing year, endows you with high mental qualities, gives you a virtuous and honorable nature. you represent the archer, whose aim is sure, and who seldom fails to hit the mark. your business instincts, are remarkably sure and keen, but too close application to your work, is your besetting sin, so do not be so reckless with your health, but remember that there is a reckoning day and nature's books are justly kept. you are probably emotional, and long for passionate love, which you feel you could return fully if it were given you. you have a great idea of duty and honor, and are unflinching in devotion to them. you do not understand the opposite sex and their ways, which are a sealed book to you. cultivate the gentler side of your nature, and you will be more popular. =relativity of sagittarius= [symbol: sagittarius] =and number 9= [sidenote: ninth house] =--q--=sagittarius [symbol: sagittarius], the ninth sub-luma, indirectly relates to the 9 space, the law luma. the sagittarian make the best and most just judges, counsellors and wise men of the nation. they are frequently well known for their expert knowledge of international law. =ninth house or cycle--sagittarius= [symbol: sagittarius] =influence= age next birthday, 5-17-29-41-53-65-77-89. [illustration: symbol: sagittarius] =--r--=ninth house: sagittarius influence; spirit focusing through the planet jupiter [symbol: jupiter], the planet of business, generosity and wisdom. this brings out the advantages of religion and deeper thought and philosophy. shows that these years will bring occult tendencies to you and a desire to know more about the psychic; or will bring a tendency to reform and become religious. good time for affection and fellowship. affects the following years: 5th, 17th, 29th, 41st, 53rd, 77th, 89th. =--s--=the ninth house is the house of philosophy, and hence of all that concern the scientific and religious attitude, and also the safety and success of long distant voyages; also all affairs that relate to kindred and relatives. the passage through this house will not fail to bring some improvement in your general affairs and bring about a favorable issue to all undertakings at hand with proper care. the vibrations now operating will cause you to take a more philosophical view of life, and will tend to look upon all things from a more hopeful standpoint than heretofore. =--t--=a rather fortunate period is at hand which tends to improve your whole conditions, also causing the mind to take interest in all matters connected with either the occult life, or philosophy and religion, and if the mind of you can aspire, you will gain knowledge wherein all things are known. by awakening the intellectual side of the nature you will be greatly benefited by the passage through this house. but when living more in the material and physical plane of life than the mental, it will give a deep interest in sports of all kinds, outdoor exercise, walking, driving, boating, gambling, etc. generally this influence will bring a rebellious spirit and a disregard for established law and order with a tendency to be indifferent and in consequence thereof may suffer through the aforesaid mentioned, not only in pocket or health, but also by scandal and loss of reputation. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [illustration: chart of the alphabet] [sidenote: the una luma] [illustration: the una luma] =--u--the una luma.= (circle or cipher, containing the eye of aum and the 4, in the chart of the lumanus.) this is the nothingness that includes all things, and so it has no word or letter values. it is the una luma or womb of the universe, through which must come all life and all the joining of soul and body of animate life. =--v--=it is the concealed circle or cipher, not at first noticeable on the lumanus, containing the eye of aum and the 4, thus representing the concealed and hidden beginnings of life. the una luma is that nothing, which, when added to anything else will multiply it by ten (as the 1 beside the 0 makes 10). thus the body or temple of man (1) coming thru the una luma, or nothingness, becomes the 10 or man beside god. [illustration: chart of the lumanus] =--w--=the colors of the una luma are blue in its upper half, for spiritual truth and green in the lower half for earthly growth and gain. it is thus divided into an upper or spiritual use and a lower or material use. the life force in the body may also be seen in a spiritual way or in the grosser physical way, used for the godly ideals or for the physical gratification. =love and law= =--x--=when the una luma circle is combined with the cross containing all the figures from 5 to 9, thus including all the symbols from the eye of aum to the 9, we have the symbol for venus [symbol: venus], in astrology, the planet of love, art and woman. [illustration: venus] =--y--=then all your world is balanced by the power of love and all is well in your life. the soul is at the top, at its best, and the world is secondary to the inner worship of the most high. =--z--=but sometimes we make the law first in our minds (the 9 space) and get it at the top of life (see mars) so that the soul is at the bottom and the law at the top. this is seen in some religions and in marriages where force is used to continue the relationships. [illustration: mars] =--a--=in such cases we have the cross on top of the mountain and have made our calvary. it is the symbol of mars [symbol: mars], the planet of force, combat, energy and sex. it is usually sex and selfishness that brings this about and the remedy is to make the deeper soul emotions first in your life. =positions of the naught 0= =--b--=while the cipher or naught (0) cannot appear as a final number in the four phases of soul path, personality, predominant or destiny numbers, it does appear in those numbers sometimes, as in a number made up of 37, which adds to 10, which adds to 1. here we see the cipher in use and as it nearly always appears in the second addition of the number wanted, as 37-10-1, it has a small influence in life. therefore: =--c--=0 in a soul path number shows that you intend to apply your earth life this time to the widest or most universal possible area. it shows a tendency to take in too much territory, sometimes, but it makes for fine ideals and aims. =--d--=0 in a personality number means that you will have a wide view, a broad mind, and some tendency to extended thought, although not always deep thought. it adds generosity to your personality and makes you more and more popular. =--e--=0 in a predominant name number cannot occur. =--f--=0 in a destiny number shows that you will make your great mark in the world through your widespread and universal applications of ideas. these may be old ideas, but they will be in a new style or garb. you will have the chance to become famous through this tendency. [sidenote: application--seven principles] =--ff--=0 in a public appearance number shows that it would be fairly easy for you to gather crowds or to select the managers who could get them for you. =--g--=warning. do not use any number to lean on. do your stuff. be yourself, regardless of how the numbers seem to fit or misfit your hopes and ideals. keep your ideals anyway and go on with them, and you will find it possible to develop the numbers you do like in your readings, above those you do not like. =application of the seven principles to the= =monetary plane= =--h--=force, the first principle, when applied to the monetary plane, enables you to make a little money and have plenty of power. it makes you able to appear prosperous. here you begin to know the chief law of prosperity, "to him that hath shall be given and from him that hath not shall be taken away even that which he hath." (matt. 25:29.) you appear prosperous and prosperity follows you. you learn to spend with that certain manner that makes you appear to have plenty. you recognize the force of money, but you are not a slave to it. you may know that you are developing the force you need on the monetary plane, when people begin to seek your opinion on the wisdom of any purchase. =--j--=choice, the second principle, applied to the monetary plane, causes you to choose carefully how and where you will spend your money. this inclines you to riches in money matters. you learn here that it is not the saving of money that makes you rich but the wise spending of money in the direction you are going, in the direction of your great objective; this will make you rich. to do this requires a good use of choice, this second principle of creation. =--k--=order, the third principle, applied to the monetary plane, tends to put all expenditures and receipts in order. it makes good bookkeepers and accountants. sometimes this application may enlarge caution and fear. order may be carried too far, even on the monetary plane and cause one to be too exact and mercenary and too much bound to a plan. the right use of order, however, in money matters, will lead to wisdom in both spending and accounting money. =--l--=cohesion, the fourth principle, applied to the monetary plane, would incline you to put all your money into one thing, to conserve your money, to invest it very securely. it would cause your money to readily attract more money. by this means you may know when you are really applying cohesion to your finances. it always gives strength to your money matters to be known as a conservative, careful type of spender. =--m--=discard, the fifth principle, applied to the monetary plane, enables you to refuse yourself the present pleasure for the future good. it enables you to spend your money on the thing needed first and to discard the thing you want for the thing you need. it leads to the honor type of mind in you for both spending and receiving, for you can even discard the receipt of money when you think it is not right for you to have it. this is one of the difficult uses of the principle of discard, but frequently the shortest road to honor. =--n--=transmutation, the sixth principle, applied to the monetary plane, leads you to the benevolent and spiritual uses of your money. it will help you to find the inner blessing through the giving of your tithes and offerings. transmutation is peculiarly applicable to this phase of money matters, for the giving of the tithe or tenth of your income to a spiritual ministry for the advancement of truth is directly productive of the deepest inner blessing. at the head office of the enumeration we have some amazing testimonials of the sudden increases and other blessings that followed the giving of the tithe. the blessing to the world largely comes from the fact that the tithes sent in are used for the publication work of the enumeration. thus it is not only the giver who is blessed, but thousands of others. in this way money reaches glory. =--o--=spirituality, the seventh principle, applied to the monetary plane, gives you a new perception of money. it brings you a new idea of the great source of all wealth, the lord within you. it leads you to know that spiritual peace can also be caused by the possession of prosperity. it brings the blessing of money in a deeper sense. [sidenote: capricorn [symbol: capricorn] sub-luma] =sign no. 10= [illustration: symbol: capricorn] =--p--=the capricorn [symbol: capricorn] sub-luma influences those born from december 21st to january 19th inclusive, in any year. the best forms of expression will be along the lines of teaching; public speaking; commission agents; executives; masons; plumbers; land dealers; farmers; undertakers; philosophers and organizers of new ideals or cults. =marriage= =--q--=the most satisfactory mating would be in one of the sub-lumas of taurus [symbol: taurus], virgo [symbol: virgo], cancer [symbol: cancer], scorpio [symbol: scorpio], pisces [symbol: pisces]. =astral classification= =principal planet saturn= [symbol: saturn] =--r--=saturn [symbol: saturn] tends to give you a disposition that is sober, serious and thoughtful. it is the planet that naturally rules old age, and its best influence is not usually seen until youth is passed. it gives you self-control, reserve and restraint, as well as some natural inclination to frugality, prudence and cautiousness. you should also gain from it strength of will and a patient, persevering disposition, with calmness, fortitude and serenity. you may at times be a little lacking in buoyancy and cheerfulness, and you do not unbend socially as easily as some persons can, or produce so much mirth, fun and jollity, although you can appreciate these when they come your way. you have a good deal of practical ability and can manage things and persons ably and economically. you are ambitious and can form far-reaching plans and schemes and spend a long time in carrying them out. the best lesson that saturn [symbol: saturn] teaches is self-control, prudence, patience, chastity, thrift and the meditative mind, as well as to distinguish between real worth and superficial pretentiousness. =--s--=saturn [symbol: saturn] is considered an unfortunate planet owing to its power to limit and restrict, it therefore has a binding and restraining influence. it is the bridge between the emotions and the mind and governs them until self-control is secured. personal classification preferable jewel moonstone, garnet, white onyx colors best to use and wear green, silver, maroon, tan most advantageous day saturday biblical belongs to the tribe of asher bible references gen. 49:20. deut. 33:24 to 27, inc. =--u--=persons born under this sign mainly belong to the commercial world, in any vocation or profession mingling or dealing with the public, as they wield a controlling influence over others. many fine writers, actresses, actors and orators were born on this date. saturn [symbol: saturn] influences in this sign are very hard to overcome, as it governs the reflective faculties and produces close reasoners, and persons born under its rays usually have a steady, hard pull to gain success. you are an earnest student of human nature, and are not easily deceived by outside appearances. you will spend money freely for personal gratification, but in all outlays you have a keen eye for bargains; in whatever line of work you are engaged, you are determined to succeed. you are controlled by your emotions and influenced by your appetite, and dominated by a strong animal nature, which makes you slow to anger, but like the symbol of your sign, you are furious when aroused. [sidenote: tenth house] =--v--=your life is pretty certain to be a continual fight against worldly tendencies unless you choose to patch up a truce with them, and let them have the rule and sway, which you are not always willing to do. you have a good deal of self-control, but are apt to fly into unreasonable tempers at times. tuesdays and saturdays should be good days for you to begin any important undertakings. you are inclined to be delicate and should take good care of your health, particularly your lungs, which are inclined to be weak. live out of doors as much as possible and practice deep breathing exercises. you are rather optimistic, and inclined to look on the bright diverting side of things. you are of a sociable nature and naturally crave company. you are always at your best under these conditions. hence, you should not live in the country, which is not suited to your temperament. you are fond of intellectual pursuits and studies, but remember, that love and duty are higher human attributes than intellect, and that these are the most important in the long run. you have great natural abilities and powers, which if your health permits, and you determine to exercise, should bring you into prominence. you have great determination. you will be disappointed in love, when young, but later in life you will regain faith in human nature, and will marry happily beyond your expectations. =--w--=during the day, you are bright and active, but restless at night; this is more noticeable while the moon is waning. then your inclinations leads you to find diversion and excitement in different forms; you always insist upon being treated with respect, and the surest way to win your esteem, is to pay court to your intelligence. =relativity of capricorn= [symbol: capricorn] =and number 10= =--x--=capricorn [symbol: capricorn], the tenth subluma, and the 10th sign of the zodiac, relates indirectly to the 1 space (1 and 0 equals 1), which is the god luma. capricorn [symbol: capricorn] makes a good priest, organizer, advisor, and will readily set himself up as a judge, being present in many affairs, but suffering no interference in his own. =tenth house or cycle. capricorn= [symbol: capricorn] =influence= age next birthday, 4-16-28-40-52-64-76-88 [illustration: symbol: capricorn] =--y--tenth house=: capricorn [symbol: capricorn] influence; spirit focusing through saturn [symbol: saturn], planet of deep thought, subtlety, cunning. relates to honors and dignities that may come to you during these years, but are likely to be more of honors than money or profit to you. these will be honors that will be according to the education and the preparation that you have made, or how near ready you are, in other words, for these honors. may get news of your mother, or, if she is passed on, may get word from her on the other side. affects the following years: 4th, 16th, 28th, 40th, 52nd, 64th, 76th, 88th. =--z--=the tenth house being the most elevated part of the heavens, is the house of honor, reputation, profession and worldly position. therefore, it certainly will bring out all the moral tendencies, for this house has much to do with an elevation to a better position in life, always giving advantages for progress, and makes you endeavor to improve surroundings, and thus making this year a good time of raising yourself into a higher phase of efficiency and service. all matters of a business nature will now come to the fore, and everything connected with work in which you are interested will tend to become prominent in this year, so that many advantages may be gained at this time. it also has something to do with the domestic arrangements, affecting the maternal side of the home and bringing much activity therein, either on account of a possible marriage or family mourning. =--a--=you will now be more ambitious than ever and if progressive enough to take full advantage of this period or, according to inherited ability, to fully respond to this new beneficial influence, you are sure to gain advancement and rise to a better position than before. you will become more industrious and persevering and, with endurance and tact, may now make great headway. if you wish to improve your conditions, now is the time. your stars will assist you to obtain a footing which will make the whole of the future. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [illustration: chart of the alphabet] [sidenote: the number 11] =(see also number 2, lesson 2)= =--b--=11, being two 1's, is a seeming paradox. 1 is a positive number, but adding the 1 and 1 gives us 2, which is a negative or receptive number. =--c--=11 has long been considered by numerologists a master number. it is amusing, sometimes, to see the unlearned numerologist raise his eyebrows in apparent astonishment, because one may have an 11 in his name. what he does not see is that a great majority of people who have the number 11 in their name or birthdate, are not using it as 11 at all, but as its value, 2, which is vastly different. =--d--=this leads to the question as to when the 11 should be reduced to its sum of 2 and when it should not be. when you are dealing with a very spiritual subject or person, in whom the 11 is evident by the full addition of name or birthdate or of a word, then you may leave the 11 and call it a master indication. =--e--=for example, the word jesus has a value of 11 and should be left that way, that is, as 11. so with the words lord jesus christ, together, make 11, as well as the words creative christ consciousness, making 11. =--f--=in all these cases to get their value they may be left as 11. but to prove the position of the christ as the son of god, in the second personality in the god head, any of the above titles may then be reduced to their sum, which is 2. =--g--=unless you know a person to be a master or very highly developed in a spiritual way, you are usually safe in reducing the 11 to 2, for that type of person has either attained the heights that make him or her very obviously a master, or else has reduced the splendid 11 to its digit 2, in his life and actions and is consequently a common or mediocre type, quite frequently. all indications point at least to a secondary position in life for a number 2 person, though they may possibly get to the position of chief attorney, chief adjuster, ambassador, or become a great minister for some special thing or some great country or people. this they would do by working upward through their obstacles and restrictions to the top of the second place, the idealized number 2. the 11 disciples watched jesus (11) ascend. his life had been second in the minds of his generation, but after he ascended to become second on the throne with the father-mother god (1) he became first on earth. =--h--=still you should keep in mind that all these things are influences only, not fates, and that other numbers may be strong enough to offset the 2 in your case. =positions of the number 11= =(see also the number 2, lesson 2)= =--j--=in cases where you feel reasonably sure, from observation of the life and of your other numbers and indications of astral and other characteristics, that the person really is living the life of the 11, a master life, then you may use the following definitions of positions to apply. remember, that "by their fruits shall ye know them." (matt. 7:16.) =--k--11 as a soul path number--=this would indicate that you chose a path of deep idealism in the lines of religion and philosophy. you desire to conquer the body and its passions and may make the mistake of being too aesthetic. it will be well for you to avoid the total suppression of your nature as you may get a wrong impression that total suppression means a conquering, when it may mean a killing out of fine qualities in you. let your moderation be known to all men, not too much nor too little. (phil. 4:5.) =--l--11 as a personality number--=here we see that you will need to do whatever your soul has mapped out, in a masterly way. nothing short of the finished way of going about your life work will ever please you. see to it that you do each task thoroughly, even when it is a small one. if you would have the bigger work your mastery deserves, do the little work so well it will fade out of the picture. remember that when the 11 is reduced it makes a 2, who easily becomes the idle dreamer, the sychophant. while 11 has a high vibration and indicates the master mind, the 2 can be either high or low in its vibrations, can be either a master or a slave. =--m--11 as a predominant name number--=here the 11 means that you are likely to attract to yourself those who are masters in their line. it shows that it will be easy for you to attract very spiritual people around you; that you will readily understand the depth of their wisdom and be able in a fine way to imitate it. you also make an excellent head for a campaign of lectures, being very useful in assembling the public for the finer type of spiritual teacher and lecturer. [sidenote: seven principles--psychic plane] =--n--11 as a destiny number--=this shows that the great objective of your soul in coming to this earth plane was to establish some new or deeper form of ethics or religion. you are marking a soul path through the universe that will be noted on earth for a great reform movement in which you will not appear very much yourself. your great work will probably be carried out by some great speakers who will put it before the people. in this line be very careful also that you do not lose all the monetary reward that should be yours. you will need to make some very careful arrangements and find the types of people to help you who will work with you in the ideal side of the idea, rather than for the monetary rewards alone. =--nn--11 as a public appearance number--=this shows that you will best appeal to your public from the standpoint of the mysterious and the psychic. you should draw them to you from a religious standpoint from what they do not know about you, but from what they think concerning you. =--p--=your writings are likely to have a more far reaching effect than your speech. this place of the 11 also shows that you will attract great ideas and minds from the other planes out beyond this and that you will therefore need to be cautious that your work shall not be destroyed through ridicule before it is strong enough to stand alone. =--q--warning--=the mere fact that you have an 11 in your name or birthdate does not make you a master, nor give you anything to get superior over. you must pick up that 11, keep it from descending into a 2 and go on to your success. having the qualities of a master does you no good till you use them. it is what you do with what you know that makes you what you are. =application of the seven principles to the= =psychic plane= =--b--=force, the first principle, applied to the psychic plane, inclines you to project the soul out beyond the body in what are sometimes called astral journeys. it also enables you to cause other people to do things when the desire of your soul is in harmony with the commanding ability of your sub-conscious mind. this requires the application of force to your psychic nature and leads to power with others. it was this application of force that the christ used in driving the money-changers from the temple. (john 2, 14; 16.) it led them to fear his power. if you will let your angry thoughts work themselves out in imaginary conversation when you are alone, you can direct those thoughts to the person at whom you are angry, and the force will nearly always have the effect of making them come around to your way of thinking, if you know just what you do want them to do. =--c--=choice, the second principle applied to the psychic plane, will bring the companionship of other souls to you in the silent hours. it will help you to have the right kind of people around you. you will attract those you can love by making a choice of the kind you want, while you are in the quiet times of your meditations. you can make a choice of the things you want, you can acquire riches if you only will devote your sub-conscious or soul mind to what you want, instead of worrying as to why you do not attain. =--d--=order, the third principle, applied to the psychic plane, will help you have the right time and the right place for your meditations and for your other psychic labors and efforts. you will avoid "casting your pearls before swine," (matt. 7; 6) because you will tell your deeper experiences and emotions only in the proper order, that is, to those who will understand. you will thus use wisdom in the gaining of your psychic experiences and in their telling. =--e--=cohesion, the fourth principal, applied to the psychic plane, helps you to hold on and be firm in your convictions and not to be "turned about by every wind of doctrine," (eph. 4:14.) it helps you to know what you know and be firm about it. if you have followed the instructions in the preceding paragraph on order, you will know by now the sweet peacefulness that comes after a firm decision to stay by one thing. here also you gain strength in the application of cohesion for you attract around you others who will have experienced things of the higher nature like yourself. =--f--=discard, the fifth principle, applied to the psychic plane, gives you the ability to "try the spirits, whether they are of god," (1 john 4:1.) it gives you the gift of "discerning spirits," oftentimes to a great degree. (1 cor. 12:10.) you may know that you are exercising discard on the psychic plane when your sleep is untroubled, yet pervaded by a sense of closeness of the lord in your soul; when you seem able to send gloomy thoughts away at will. then you have discarded the undesirable on the psychic plane. you have come over into the sunshine and away from the shadows. [sidenote: psychic plane] =--g--=transmutation, the sixth principle, applied to the psychic plane, leads you to see the beautiful beyond. sometimes this develops so far that you cannot express it. then you learn to apply the other principles previous to this one, from the force of being misunderstood. when you make this application you voluntarily shut yourself out from much of the world, you cease to care for many of the common things you once loved. this is the true and deliberate conversion, the real conversion, for it does not depend on the emotions of some great preacher or evangelist, but takes place silently, quietly, but quickly within yourself, when you apply transmutation to your psychic nature and partake of the glory that is yours. =--h--=now you come to the first of the real blessings, the blessing that comes from the application of spirituality to the psychic plane. =--j--=spirituality, the seventh principle, applied to the psychic plane, leads you into a dream state of blissful contemplation. it is a state to be attained only after you have applied all seven of the principles to all four of the planes up to this point. now you begin to see the plan of all things, now your life has advanced till you are almost beyond the earthly. you may even be called "super-human" by some from your powers of discernment. your observation will be amazing, your memory prodigious. =--k--=the chief way to attain this is not only thru meditations and many ventures into the silences; it is also by the way of service to others who are ready to advance a step to where you are. you must be a faithful teacher to that one, to go on yourself, it is the test. you must be aloof only to those who would oppose or spoil you. you must be humble to the seeker. you must be humble within, yet bold without. =aquarius= [symbol: aquarius] =sub-luma= =sign no. 11= [illustration: symbol: aquarius] =--l--=the aquarius [symbol: aquarius] sub-luma influences those born from jan. 20 to feb. 19 inclusive, in any year. the best forms of expression will be along the lines of electricians; inventors; cooks; caterers; literary arts; vocal musicians; art; aviation; automobiles; nurses for nervous and insane people; general healing and sometimes surgery. =marriage= =--m--=the most satisfactory mating would be in one of the sub-lumas of gemini [symbol: gemini], libra [symbol: libra], aries [symbol: aries], leo [symbol: leo], or sagittarius [symbol: sagittarius]. =astral classification= =principal planets saturn= [symbol: saturn] =and uranus= [symbol: uranus] =--n--=saturn [symbol: saturn] tends to give you a disposition that is sober, serious, and thoughtful. it is the planet that naturally rules old age, and its best influence is not usually seen until youth is passed. it gives you self-control, reserve and restraint, as well as some natural inclination to frugality, prudence and cautiousness. you should also gain from it strength of will and a patient, persevering disposition, with calmness, fortitude and serenity. you may at times be a little lacking in buoyancy and cheerfulness, and you do not unbend socially so easily as some persons can, or produce so much mirth, fun and jollity, although you can appreciate these when they come your way. you have a good deal of practical ability and can manage things and persons ably and economically. you are ambitious and can form far-reaching plans and schemes and spend a long time in carrying them out. the best lesson that saturn [symbol: saturn] teaches is self-control, prudence, patience, chastity, thrift and the meditative mind, as well as to distinguish between real worth and superficial pretentiousness. saturn [symbol: saturn] is considered an unfortunate planet owing to its power to limit and restrict, it therefore has a binding and restraining influence. it is the bridge between the emotions and the mind and governs them until self-control is secured. uranus [symbol: uranus] has been called the eccentric planet. its influence is chiefly seen in new inventions and electrical contrivances. you have more ability along these lines, no doubt, than you know about. this planet causes you to love the mystic and the occult. it leads you to great depths of thought and sometimes to sophistries and arguments that depend entirely on cleverness for their establishment. [sidenote: aquarius [symbol: aquarius] sub-luma] =--nn--=uranus [symbol: uranus] is rather an unsociable influence. it is likely to make you somewhat of a hermit or recluse, unless you offset its influences with something more practical and human. it is the planet of aloofness and seclusion oftentimes. =personal classification= preferable jewel turquoise and sapphire colors best to use and wear blue and salmon pink most advantageous day saturday biblical belongs to the tribe of naphtali bible references gen. 49:22 to 26, inc. deut. 33:23. =--q--=those born on these dates, come under the sign of aquarius [symbol: aquarius]. you are cool, cautious, in some degree, active, restless. generally truthful, though you lack frankness. you have a great many difficulties to encounter in life, but rise triumphant above all of them. you have strong religious tendencies at times, though the practical affairs of life make them recede into the background of your mind and thoughts. you are inclined to be reckless, and throw away good opportunities, which are offered to you, simply because of this. you like excitement and constant "go" and dislike more than anything else to sit down and fold your hands and do nothing. then you complain to others about your bad luck, when the fault is really within yourself to a great extent. you waste your energies, instead of conserving them and using them for a definite purpose. you must learn the truth of the saying, "to him that hath, shall be given; and from him that hath not, shall be taken even that which he hath." this is particularly true in your case. you have great possibilities, make use of them. =--r--=you have a sort of piquant good-nature, which makes it the easiest matter in the world for you to make voluminous promises, and still easier matter to break them, which you do with the most charming naivete, which might be annoying if anyone knowing you put much confidence in your word. you do not do this through any base motive. your shortdoings and peccadillos do not wear somber hues, at least not often, but you can be very crooked and are apt to be tricky, though not wishing for a moment to do anyone any harm. but you are almost universally liked. you are very generous, by spells. you are frequently original in ideas, and you have organizing ability. =relativity of aquarius= [symbol: aquarius] =and number 11= =--s--=as the number 11 often indicates the master, so the sign of aquarius [symbol: aquarius], among the signs indicates the teacher, the master, the "one who giveth goodly words," (gen. 49:21.) as the 1 and 1 of the 11 makes 2, so the often dual nature of the aquarian shows itself in a total inability to get along with his own family, while seemingly remaining a great favorite with a more or less extended group of the public. =eleventh house or cycle aquarius= [symbol: aquarius] =influence= age next birthday--3-15-27-39-51-63-75-87 [illustration: symbol: aquarius] =--t--eleventh house=: aquarius [symbol: aquarius] influence; spirit focusing through the planet uranus [symbol: uranus], the planet of eccentric ideas, electrical invention, and strange business; and the planet of deep thought, calm strength and some mysticism and deep psychology. these years are related to wealth, friends, unexpected outcomes, losses sometimes through misplaced friendships, unexpected happenings to children, younger brothers, and those younger persons that may be directly connected with you. affects the following years: 3rd, 15th, 27th, 39th, 51st, 63rd, 75th, 87th, 99th. [sidenote: aquarius [symbol: aquarius] sub-luma] =--u--=the eleventh house is concerned with friendship, friends, hope, trust, expectance or desire. therefore, in passing through this house, such matters will be brought forward prominently. fresh experiences in connection with friends and acquaintances, and some new friendships will be formed that will play a very important part in your life's history. hopes, wishes and desires will now become much stronger and you will be inclined to acquire or deal in matters of higher thought subjects. this will cause you to take deeper interest in all intellectual pursuits. you will now join groups or persons or associations, of some kind, and will form attachments that will be idealistic in nature or of a mental character rather than in any way emotional or sensual. you will be much inclined towards all things of reform and will investigate those things which are connected with aspirations that are mental or spiritual rather than physical or material. its natural tendency is to lift you up towards good fortune, prosperity, happiness and pleasures by friends and colleagues, and benefits by them. the more hope you can cultivate, the more successful you will become. you will now get on well with elderly persons and will gain help and good counsel from them. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [illustration: chart of the alphabet] [sidenote: the number 12] =--v--=12 is also a number of great power, especially in the lines of rulership and authority. the word dominion has a value of 12. =--w--=it is seen that the two figures used in making the 12, that is the 1 and the 2, signify the father-mother god (1) and the creative christ consciousness (2). in this is seen the dominion (12-3) from a spiritual standpoint. =--x--=when 12 is reduced it makes a 3. 3 is the power of expression. the words revealing and expounding come to 3. as a general rule 12 should be reduced to its digit 3, unless you wish to work out the spiritual value of the 12 exclusively. =positions of the 12= =--y--12 as a soul path number--=shows that you chose the pathway of expression through dominion, that you can be the leader in art or drama or literature. in any of these you can be the head of a great new movement, causing schools to spring up all over the country. it is a steep grade to climb, but the 12 indicates that you can climb it if you will persist. =--z--12 as a personality number--=shows that you will make your attainments in life largely by showing your authority in the question that may be before you. this, of course, you can only do after you have attained to real knowledge in that line. but this tendency of the 12 here is to make you inclined to assume authority, to "bluff it through" in some cases. watch this. it is really easier to know and be the thing you profess and will not take any more time than the making of excuses as to why you do not know. =--a--12 as a predominant name number--=here you will attract those around you who will be authorities in their line. with this 12 as a predominant name number you need never be much encumbered with the companionship of the mediocre or lowly. you can ride with the best and be acquainted with the big public characters, for you will naturally attract that kind. be prepared for this by having studied deeply along the lines of the authorities you are to meet. when you know in advance what great person you are going to meet, if his line is in line with your own great ambition, then read up heavily in advance, then listen to him. you can learn faster from him by having studied to listen to him. =--b--12 as a destiny number--=this shows that you will be a great success as the national head of some movement, more particularly an art movement, or, in some cases a political movement. again much study is required, not only to attain the coveted post, but to keep ahead of those who would deprive you of it. this number often seems to be accompanied by jealousy and envy on the part of others. these cannot be effective if you keep your eye only on the distant goal of success. jealousy and envy can only defeat you if you stop to regard them, or to resent them. =--c--12 as a public appearance number--=this shows you can best reach the public for your great work through some use of the voice, possibly public speaking. while this 12 gives you dominion over many, it also makes you very likely to scatter your forces, by reason of the 12 having a value of 3, when reduced to its digit. 3 is the diffusive effect, the scattering of forces and energies, possibly through stopping to argue with jealous or envious opposition. =--d--warning--=have one big objective and stay with it. do not be inclined to show off too much. keep your energies for your big job, your main appeal to your public. do not allow personalities or flattery to get inside of your mind. keep yourself clean and fine. believe in yourself and your work, be enthusiastic but not boastful. put all your energies into the thing you are doing at all times and you will come out ahead. but plan well and thoroughly and for years ahead what you want to be doing. =application of the seven principles to the spirit plane= =--e--=the spirit plane is peculiar, in that very few of the seven principles have any application to it. even where we can detect some little application, it is but dim to us. it is for the most part "beyond the veil." the spirit plane is that "mystery which the angels have desired to look into." (1 pet. 1: 12.) =--f--=force, the first principle, cannot be applied in any way to the spirit plane, for force is the first emanation of spirit. since god is spirit (john 4:24) it follows that he is the forceless center of all force. force being his first expression, his word creates. he does not need force, even as an attribute. nor does he need any other attribute that we could name for him. =--g--=likewise we cannot give god or spirit the attribute of power, for that is derived from force. [sidenote: pisces [symbol: pisces] sub-luma] =--h--=choice, the second principle, cannot be applied to the spirit plane, for spirit or god cannot be reduced to a choice. neither could god be given riches, as being produced by the right use of choice. =--j--=order, the third principle, cannot be applied to the spirit plane, for "that which god (spirit) doeth is perfect, nothing can be put to it and nothing can be taken from it." (eccles. 3:14.) nothing could be arranged or put in any more perfect order than is already in spirit. =--k--=cohesion, the fourth principle, cannot be applied to spirit, for no strength can be added to spirit. =--l--=discard, the fifth principle, cannot be added to the spirit plane, because there is nothing in spirit to discard and therefore no honor to which spirit may attain. how good it would be if men could learn that, and not be pleading with spirit to send down the power, when the honor and power would come out upon them (acts 2:3, 4) if they could but be "still and know that the i am is god." (psalm 46:10.) =--m--=transmutation, the sixth principle, cannot be applied to the spirit plane, for there is nothing to transmute on that plane. all is perfect. =--n--=spirituality, the seventh principle, cannot be applied to the spirit plane for the spirit plane is spirituality and is therefore the top, the apex, of blessing. =pisces= [symbol: pisces] =sub-luma= =sign no. 12= [illustration: symbol: pisces] =--nn--=the pisces [symbol: pisces] sub-luma influences those born from february 20th to march 20th inclusive, in any year. the best forms of expression will be along the lines of art; various kinds of drawing; sculpture; mechanical repairing and operation; traveling agents; detectives; submarine work; authors; actors; mystics and ministry; make splendid government employees. =marriage= =--p--=the most satisfactory mating would be with a sub-luma in the cancer [symbol: cancer], scorpio [symbol: scorpio], taurus [symbol: taurus], capricorn [symbol: capricorn] or virgo [symbol: virgo] sub-lumas. =astral classification= =principal planets jupiter= [symbol: jupiter] =and neptune= [symbol: neptune] =--q--=jupiter [symbol: jupiter] tends to give a hopeful, buoyant and cheerful disposition which should go far towards making you popular and gaining you many friends. you can gain social esteem and success and will be popular and generally liked. you are benevolent, generous and humane, and are always ready to help those who deserve it and to assist worthy causes. you have a regard for law, order, and propriety and for the rules and conventions of customs; you dislike incivility, awkwardness, or bad taste in opinions or conduct as much as you do ugliness or inharmony in your surroundings. you have a reverence for beauty both in outward form and in ideas; you like beautiful surroundings and comfort and elegance in all things. you have energy, enthusiasm, ardour and faithfulness. you have a natural respect for law and religion, and you take kindly to ritual, ceremonial, and etiquette, and are a little too likely to be bound by formalities. you have power to cultivate the higher faculties of the mind in the direction of law, religion, or philosophy, if you care to do so. =--r--=jupiter [symbol: jupiter] is a very favorable planet when well placed. it governs social and general prosperity, religion, law, benevolence and good will; and gives some appreciation of beauty, harmony, imagination, and ideality. =--s--=the planet neptune [symbol: neptune] furnishes an influence toward the spiritual, the esthetic, the ethereal. it makes you love the poetical and beautiful. it gives you somewhat more of a freedom in your choice of the spiritual, however, than might be implied by the presence of jupiter [symbol: jupiter], for jupiter [symbol: jupiter] is a shade dogmatic on such things. =--t--=but if neptune [symbol: neptune] brings spirituality, it also brings in a vagueness, an uncertainty of expression, resulting quite often in silence where you should have spoken; in enduring where you should have protested, because you would not want a dispute. this should be watched not only for your own sake, but for those who would impose upon you; for it is not right to give people the impression that they can go on imposing on others as they did upon you. it is a wrong to the very ones who impose. =personal classification= preferable jewel bloodstone colors best to use and wear deep blue, purple most advantageous day thursday biblical belongs to the tribe of joseph bible references gen. 49:27. deut. 33:13 to 17, inc. [sidenote: pisces [symbol: pisces] sub-luma] =--v--=the emblem of this sign is the "fishes." it is a watery sign. the sun [symbol: sun] is your guiding planet, but was on the edge of this sign, at your birth, hence, you will not receive the full results of the sun's [symbol: sun] influence. you are fond of the beautiful things in nature and art. persons born on this date, under the conjunction and conditions of the planets, have a limpid purity of style, and among them are to be found excellent art critics, artists and writers, and when busily engaged, always have an eye towards the shimmering blue water, which is their native element. you are careful in all your duties and their fulfillment. if you start anything, you want to "see it through." in this case, you are almost obstinate, and often, when the case is lost, and seen to be so by everyone else, you continue and hold on like a bulldog, refusing to let go. =--w--=you have a rather happy nature--making light of trials and troubles, which come to you, and in this way earning the admiration of many who come into contact with you. you are very much drawn to the opposite sex and will probably have a large number of love affairs, but none of them will prove serious, and you may never marry. your characteristics are faithful devotion to duty, careful attention to business, and loyal regard for the interests of your employer. you do not skimp or shirk performances of duty or contract, but rather go further and give more than expected or asked. in social affairs, you are good-naturedly careless. unless there is some strong attraction of love or friendship, you are careless of keeping your appointments. =--x--=being born under this sign, you should strive to develop your natural trust in an infinite power. this will prevent you from crossing the bridge before it is built, and from the many imaginary things that worry you. you are far above the average person with your gift of intuition and it seldom fails you; you have a weak side to your nature, which it is hard to delineate; perhaps you yourself do not know. you are quite affectionate, and demand a good deal of this devotion in return from the object of your adoration. you probably have symbolic dreams, which you should take some pains to have interpreted by an expert. pay particular attention to any warnings given you in this way. you might make a brilliant success, if you ever decide to go before the footlights. your natural ability as a mimic and being a good entertainer would have a tendency to push you ahead to the front ranks. you like lots of attention, but are by no means a flirt, at least you won't acknowledge the fact. you can love very deeply. take care in your choice of a life partner, for one of your nature can get in easily, but it is like pulling teeth to get out. "be careful." =relativity of pisces= [symbol: pisces] =and number 12= =--y--=as the number 12 signifies dominion, so here in the pisces [symbol: pisces] nature we find dominion of events. either the pisces [symbol: pisces] nature is dominated by events and has the usual sad and depressing experiences, exile from home, lack of understanding by his friends and all; or else the pisces [symbol: pisces] nature triumphs over the 12 and becomes a washington. (born febr. 22nd.) which shall it be? determination and persistence supply the answer. =twelfth house or cycle pisces= [symbol: pisces] =influence= age next birthday--2-14-26-38-50-62-74-86 [illustration: symbol: pisces] =--z--=twelfth house: pisces [symbol: pisces] influence; spirit focusing through jupiter [symbol: jupiter], planet of business and generosity; and through neptune [symbol: neptune], the planet of spiritual awakening, occult perception. neptune [symbol: neptune] is usually most influential during this house. during these years be careful of law, legal entanglements, treachery from trusted friends and long journeys without purpose. do not take any long journeys, get married, or make any new agreements for business. poverty, exile and uncalled for hatred can be a strong influence in these years, unless you have already established yourself in a good way among many thru your extra kindnesses. affects the following years: 2nd, 14th, 26th, 38th, 50th, 62nd, 74th, 86th, 98th. =--a--=the twelfth house being the house of tribulations, persecution, malice, secret enemies and treason, the passage through this house is, therefore, uncertain in its operation, and tends to produce experiences of a sorrowful nature, which will make it possible that you may suffer from treachery from the hidden enmity of supposed friends. experiences will be had that are far from pleasant. you will come in contact with persons whose influence will not be beneficial. [sidenote: twelfth house] =--b--=domestic troubles will awaken the feelings and so cause you to worry and have troubles which are difficult to overcome, and it is more over now to be experienced and many strange events effecting the emotional side of nature will take place. it is not a good period on the whole, but some advantages will be gained in connection with psychic affairs. there will be danger of becoming somewhat jealous and resentful and one should, therefore, endeavor to keep the lower nature well under control. =--c--=as the year will prove a trying time all around, one should do all he can to avoid giving way to any evil tendencies. the starry-courses now in operation will cause you to be easily influenced by others, and hence as easily effected by degraded and impure conditions and surroundings as by the highest and most spiritual psychic influences. a slack time in business is also denoted. this will cause you to be easily inclined to fret and worry; but this is wrong, as it will react upon the health. =--d--=but in general it should be remembered that the influences are such that nothing can come to one that is not his own, and therefore, if you made no enemies in the past then there is nothing to fear during this year. [illustration: chart of the lumanus] _________________________________________________________________ | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| | | | | | | | | spirit | 1 | 2 | 3 | 4 | 5 | |________|__________|________|____________|_______________|_______| | | | | | | | | | a | b | c | d | e | | soul | | | | | | | | almighty | bearer | christ | demonstration | east | |________|__________|________|____________|_______________|_______| | | | | | | | | | j | k | l | m | n | | mind | | | | | | | | judge | king's | luminosity | material | north | |________|__________|________|____________|_______________|_______| | | | | | | | | | s | t | u | v | w | | body | | | | | | | | supreme | tithes | unknowable | vitality | west | |________|__________|________|____________|_______________|_______| | | | | | | | spirit | soul | mind | |________|________________________________|_______________|_______| ____________________________________________________________________ | | | | body | | |___________________________________________________________|________| | | | | | | | 6 | 7 | 8 | 9 | spirit | |________________|______________|___________|_______________|________| | | | | | | | f | g | h | i | | | | | | | soul | | first | god's | highest | immaculate | | |________________|______________|___________|_______________|________| | | | | | | | o | p | q | r | | | | | | | mind | | omnipotent | perpetual | quadratic | righteousness | | |________________|______________|___________|_______________|________| | | | | | | | x | y | z | & | | | | | | | body | | cross or mark | youthfulness | zenith | plus | | |________________|______________|___________|_______________|________| | | | | body | | |___________________________________________________________|________| =numerological table of the enumeration no. 2= =(showing the values and inner meanings of the english alphabet)= [illustration: chart of the alphabet] [sidenote: the number 22] =--e--=22 indicates a master on the higher planes also, as does 11. the main difference being in degree, the 22 being the greater. the words lord, master and mind, each have a value of 22. =--f--=like the 11 and the 12, we leave the number whole without reducing it, only when we are delineating a deep spiritual subject. in all ordinary cases and for worldly uses we reduce the number of the 22 to 4 by adding the 2 and the 2 of the 22. =positions of the 22= =--g--22 as a soul path number--=this indicates a pathway of mastery in the highest degree, or the common desire to be wealthy and own property in a large way. when one's mind goes to property, rather than the spiritual; when you plainly feel, in your innermost heart, that wealth is more valuable than spiritual things, there is no reason for leaving the 22 as a sign of mastery. the 22 should be at once reduced to 4. like the number 22 itself, its presence in your life is only assured by the use you make of it. that high use is mastery of self and all your conditions. =--h--22 as a personality number--=this shows that you can make your highest success only when your aim is on the high lines, that is, on spiritual subjects. this position of the 22 gives you the ability to make others want to put you in high places in anything spiritual. if you deserve the 22 you will soon prove it by the way you are asked to do things, whether big or little. if you are a master deserving of the 22 you will be asked if things can be done by the powers you will have brought to the questioner's attention. if you are not a master, deserving of the 22 you bear, you will be asked to do things; you will be reproved for dreaminess and mooning about. masters are always respected. =--j--22 as a predominant name number--=will show an attraction for real masters in you. you will naturally attract the masters among the teachers without currying their favor. oftentimes there will come into your life those who will speak of strange and peculiar things. sometimes these will be things you partly understand, sometimes they will be things beyond you, but if you deserve the 22 in this position you will know the value of what you hear even when not quite able to decipher its depth. =--k--22 as a destiny number--=shows that your great objective in coming to this earth plane was to lead others to mastership. this may mean a lifetime of preparation for a few short years of work as in the case of the lord (22) and master (22) and jesus (2). the world might even misjudge your work and its meaning, but the masters that you raise from the depths will know and the masters you serve on another plane while still here will also know. =--kk--22 as a public appearance number.= when the values of the initials added together make 22, it indicates an ability to come before the public in a masterly vibration, as an organizer. the admiration and applause of the crowd may take the form of many gifts and the money almost too easily obtained. this may cause you to degenerate your 22 into its sum, as 4, the material, organizing and even mercenary type of mind. the possession of a 22, as the sum of your initials or your public appearance number, will not prevent this. numbers only indicate the latent powers possessed, the influences that can be used. =--l--warning--=the mere possession of a 22 in your name or birthdate proves little, as we said of the 11. the way that you will know whether you are a master (22) of a physical body, or whether ruled by your physical body (4) is the way that you will react upon other physical bodies. you will know yourself by the company you attract; by the way people respect you or speak to you; by the difference between being asked your opinion and preference, or being asked to believe theirs. what reaction your presence causes will tell. you will know you are attaining the mastery, when you hear this said of you, "whatsoever he saith unto you, do it." (john 2:5 and 14:12.) it is a notable fact that 11, 12, 22, when added together make 45, which is 9, a higher demonstration of the law. topical index --and-concordant reference book 1 note: the small letters following the numbers indicate paragraphs on the pages mentioned a page a--meaning of in your name, table no. 2, page viii; 14 f a, value of, 1 a; 14 f above all, same spirit, 14 d absorb all possible in number 1, 14 j action, mars planet of, 17 t activity indicated by mars, 17 s adaptation to large business, 14 g advantageous day: aries, 18 taurus, 27 gemini, 34 t cancer, 44 e leo, 53 d virgo, 61 e libra, 77 c scorpio, 87 f sagittarius, 95 t capricorn, 104 s aquarius, 115 nn pisces, 122 t adverse aspects explained, table no. 6, page 10; 8 b, c almighty judge supreme, table no. 2; page viii; 13 e alphabetical table of enumeration no. 1, 1 a application of force determines power, 15 n application of the seven principles to: animal plane, 85 v--86 b mind plane, 93 a--94 g monetary plane, 101 h--102 o psychic plane, 111 b--113 k spirit plane, 120 e--121 n april 20 to may 19 (taurus), table no. 4--7 aquarian age indicated, 12 a aquarius, table no. 3; page 2 table no. 4; page 7 aquarius influences, 114 l; 116 t archer, the, sign sagittarius, 7 aries, biblical references, 18 t aries, fiery sign, 18 u aries, 1st zodiacal sign, 18 u aries, dates, 17; 7 aries, influences, 17 q; 19 y; 71 v aries influence, birth always takes place in, 16 nn aries, table no. 3, page 2 table no. 4, page 7 aries subluma, dates, occupations, marriages, planets, etc., 16 nn--20 aries influenced by 1 space, god luma, 19 x aspects, better set indicated, def. 19--6 aspects of planets explained, 8 a; 9 i; 10 aspects of planets, table no. 6--10 astral classifications: aries, 17 s taurus, 26 q gemini, 34 s cancer, 43 d leo, 52 c virgo, 60 c, d libra, 77 c, d scorpio, 86 e, f sagittarius, 95 k, l capricorn, 103 r, s aquarius, 114 n pisces, 121 q; 122 r, s, t astrological table of enumeration--no. 3, 1 c; 2 astrology, percent of powers of in life, def. 3, page 3 attraction of leaders through number 1, 14 j august 23 to september 23 (virgo), table no. 4, page 7; 60 a authority over others justified in number 1, 14 j authorized version of bible used, 12 b b b--meaning of in your name, table no. 2, page viii; 24 f bearer king's tithes, table no. 2, page viii; 23 d benjamin, tribe of (aries), 18 bible references, book 1 (see index pages), 145, 146 bible references for: aries, 18 taurus, 27 gemini, 34 t cancer, 44 e leo, 53 d virgo, 61 e libra, 77 c scorpio, 87 f sagittarius, 95 t capricorn, 104 s aquarius, 115 nn pisces, 122 t birthdates used in finding soul path number, def. 5-3 birthday, brings in new house, def. 5-8 birth in the first house always, 16 nn birth requires force, 15 n body luma, 39 body, part effected by zodiacal signs, 11 body, temple of god, 72 y bull, the, sign taurus, 7; 16-o c c--meaning of in your name, table no. 2, page viii; 31 b, e cancer sub-luma, occupations, marriages, planets, houses, personal classification, etc., 43 a; 45 j cancer, table no. 3, page 2; table no. 4, 7 cancer influence, 43 a; 45 k cancer sign of home, 69 h capricorn, table no. 3, page 2; table no. 4, page 7 capricorn influences, 103 p; 105 y capricorn sub-luma, occupations, marriage, dates, planets, houses, etc., 103 p; 105 x career indicated by number 1, 15 k changes effected by first house, 19 z characteristics of mars, 17 s chart of the lumanus indicates "finger of god", 12 a chart of the lumanus explained, 12 christ luminosity unknowable, table 2; page viii; 31 b christ knowing all law, 72 a choice second principle, 25 m; 68 f; 69 g choice applied to: animal plane, 85 w mind plane, 93 b monetary plane, 101 j psychic, 112 c spirit, 121 h cohesion, fourth principle, 42 v; 43 w, x; 69 l cohesion applied to: animal plane, 85 y mind plane, 93 y monetary plane, 101 l psychic plane, 112 e spirit plane, 121 k colors for: aries, 18 taurus, 27 gemini, 34 t cancer, 44 e leo, 53 d virgo, 61 e libra, 77 c scorpio, 87 f sagittarius, 95 t capricorn, 104 s aquarius, 115 nn pisces, 122 t color, flame, indicates father-mother god, 13 colors for number 1, god luma, 13 number 2, son luma, 23 c number 3, spirit luma, 31 a number 4, body luma, 39 h number 5, moral luma, 49 m number 6, parent luma, 57 k number 7, mystic luma, 65 n number 8, trade luma, 83 m number 9, law luma, 91 q number 0, una luma, 99 w conception takes place in second house, 16 nn conscious mind, 40 l conspicuous numbers indicated, 13 c conspicuous numbers: number 1, 14 e number 2, 15, 23 e number 3, 31 d number 4, 40 j number 5, 50 p number 6, 58 q number 7, 65 nn number 8, 83 nn number 9, 91 s cosmology indicated, 3 crab, the, sign cancer, 7 creation, seven principles of, 15 mm first, force, 15 mm second, choice, 25 m third, order, 33 l fourth, cohesion, 42 v fifth, discard, 51 v sixth, transmutation, 59 x seventh, spirituality, 67 v creator a name for god, 13 d creative christ consciousness, 23 a; 69 g creative christ consciousness, manifest, 74 k creative christ consciousness, contact, with 75 v cross or mark, table no. 2, page viii d d--meaning of in your name, table no. 2, page viii; 40 k dates of sun signs, 5 u dec. 21 to jan. 19 (capricorn), table no. 4, page 7; 103 p definition no. 1--enumeration explained, 3 2--enumeration, principal sciences, 3 3--percent of powers indicated by sciences, 3 4--numerology's numbers named, 3 5--finding the soul path number, 3 6--meaning of the soul path number, 3 7--finding the personality number, 4 8--meaning of the personality number, 4 9--finding the three predominant name nos., 4 10--not three repeated name numbers, 4 11--meaning of the three predominant name nos., 5 12--finding the destiny number, 5 13--meaning of the destiny number, 5 14--finding the public appearance number, 5 15--meaning of the public appearance number, 6 16--four principal influences of astrology, 6 17--meaning of sun signs, 6 18--meaning of the principal planet, 6 19--offsetting of the principal planet, 6 20--table of sun signs, symbols, planets and anatomy, 7 21--finding the twelve houses or cycles, 8 22--table of the twelve houses, 8 definition 23, aspects of planets, 8 a definition 24, aspects of planets, 9 h degrees necessary for aspects of planets, 8 a to i demonstration of material vitality, table no. 2, page viii destiny number, def. 12 and 13; 5 destiny numbers: number 1, 15 k number 2, 25 k number 3, 32 j number 4, 42 t number 5, 50 t number 6, 59 v number 7, 66 t number 8, 84 t number 9, 92 x naught in, 100 f number 11, 110 n number 12, 120 b number 22, 127 k discard, fifth principle, 52 v, w, x, y; 70 m, n, p, q discard brings morality, 71 s discard applied to: animal plane, 85 z mind plane, 94 e monetary plane, 102 m psychic plane, 112 f spirit plane, 121 l discordant life, 74 n diplomacy of number 2, 23 e; 24 g divinity of parenthood, 57 k; 71 u; 73 j divinity of parenthood subject to law, 75 s dominance of the number 1, 13 e due thought of the number 1, 14 h e e--meaning of in your name, table no. 2, page viii; 49 m; 50 p earth plane--soul path number indicates purpose, 3 east, north, west, table no. 2, page viii; 49 m eight, the number, beginning page 83 eighth house, years indicated, table no. 5, page 8; 88 eleventh house, years indicated, table no. 5, page 8; 116 eleven, the number, beginning 109 eleven, master number, 109 c emotionless center of emotion, 13 d energy mars planet of, 17 t enumeration, alphabetical table of, 1 a enumeration, astrological table of, 2 enumeration, brings forth truth, 12 b enumeration, numerological table of, viii enumeration, principal sciences indicated, def. 2, 3 executive indicated, 14 g, h exhibitive powers indicated in number 1, 15 k eye space, 39 f f--meaning of in your name, table no. 2, page viii; 57 nn; 58 r faithfulness indicated by aries, 18 u fate not indicated by figures or signs, 16 p father-mother god, title of 1 space, 14 father-mother god, cause and effect of force, 68 e father-mother god, our perception of, 73 j february 19 to march 19 (pisces), table no. 4, page 7; 121 nn female (6), 73 f, g fifth house, years indicated, table no. 5, page 8; 54 figures and signs not fates, 16 p finger of god, chart of the lumanus indicates, 12 a first chapter genesis, force in creation, 15 n first house, years indicated, table no. 5, page 8; 19 first omnipotent cross or mark, table no. 2, page viii; 57 nn first principle of creation, force, 15 mm, n first principle of creation represented by taurus, 16 nn first sub-luma, aries, 18 u first zodiacal sign, aries, 18 u fishes, the sign pisces, 7 five, mars planet of, 17 t five, the number beginning, 49 five planes, god given powers on all, 76 w flame color signifies father-mother god, 14 force applied to: animal plane, 85 v mind plane, 93 a monetary plane, 101 h psychic plane, 111 b spirit plane, 120 f force produces power, 15 n force, first principle, 15 mm, n; 68 e force, genesis first chapter, 15 n four signs of zodiac apart, triune aspect, good, 8 d four, the number, beginning, 39 g four space, 39 g fourth house, years indicated, table no. 5, page 8; 45 k, l fox, f. o. personality, number all 6, def. 10, page 4, 5 friday influences, venus, 26 q g g--meaning of in your name, table no. 2, page viii; 65 p gemini table, no. 3, page 2 table no. 4, page 7 gemini influences, 33 q; 36 z gemini represents changes, 68 f gemini sub-luma, occupations, marriage, planets, houses, etc. beginning 33 gethsemane, garden of, 69 g giving side, 73 e goat, the, sign capricorn, 7 god, known to man variously, 13 d god, a consuming fire, 13 god luma (the 1 space), 13 god's perpetual youthfulness, table no. 2, page viii good aspects explained, 8a f; table no. 6, 10 graphology percent of powers of life, def. 3--3 great objective of the soul, def. 13--5 great truth, wherever found, brought by enumeration, 12 guidance of man, chart of the lumanus, 12 a h h--meaning of in your name, table, no. 2, viii; 83 p head air sign, 5 y headstrong, beware of indicated by mars, 17 s headstrong, indicated by aries, 18 v health through force, 15 n heartlessness shown in number 1, 13 e highest quadratic zenith, table no. 2, page viii; 83 n honor from within, 71 s honesty shown by number 1, 13 e; 14 g hope indicated by aries, 18 v houses: first, aries influence, 19 second, taurus influence, 28 third, gemini influence, 36 fourth, cancer influence, 45 fifth, leo influence, 54 sixth, virgo influence, 63 seventh, libra influence, 79 eighth, scorpio influence, 88 ninth, sagittarius influence, 97 tenth, capricorn influence, 105 eleventh, aquarius influence, 116 twelfth, pisces influence, 124 how we will do, shown by personality number, def. 8--4 how we will do, shown by public appearance number, def. 15--6 i i--meaning of in your name, table no. 2, page viii; 91 r, t "i am that i am", 68 a, b immaculate righteousness plus, table no. 2, page viii; 91 r impulse, mars planet of, 17 t influences are not fates, 11 influences indicated by seven principal numbers, def. 4--3 influences of houses: first, aries, 19 second, taurus, 28 third, gemini, 36 fourth, cancer, 45 fifth, leo, 54 sixth, virgo, 63 seventh, libra, 79 eighth, scorpio, 88 ninth, sagittarius, 97 tenth, capricorn, 105 eleventh, aquarius, 116 twelfth, pisces, 124 initials, husband's used and results, def. 14--5 initials show public appearance number, def. 14--5 inventive ability indicated, 14 h israel, tribe of benjamin in (aries), 17 t j j--meaning of in your name, table no. 2, page viii; 14 f j, value of, 13 d jan. 20 to febr. 18 (aquarius), table no. 4, page 7; 114 jewel preferable for: aries, 18 taurus, 27 gemini, 34 t cancer, 44 e leo, 53 d virgo, 61 e libra, 77 c scorpio, 87 f sagittarius, 95 t capricorn, 104 s aquarius, 115 nn pisces, 122 t judge, table no. 2, page viii; 13 d june 21 to july 21 (cancer), table no. 4, page 7; 43 a july 22 to august 22 (leo), table no. 4, page 7; 52 a jupiter, table no. 3, page 2; table no. 4, page 7 jupiter, principal planet, 95 k jupiter, influences, 95 k k k--meaning of in your name, table no. 2, page viii; 14 f king james version used, 12 king's tithes, table no. 2, page viii l l--meaning of in your name, table no. 2, page viii; 31 e law luma, 91 leaders greater than you in number 1, 14 j leading sign--aries, 18 u leo, table no. 3, page 2 table no. 4, page 7 leo, sub-luma, occupations, marriages, planet, house, etc., 52 a leo influence, 52 a; 54 h leo, sign of religion, 69 k lesser leaders attracted by number 1, 14 j letters, values of, table no. 1, page 1 letters, show personality number, def. 7--4 libra influences, 77 a; 79 k libra, table no. 3, page 2 table no. 4, page 7 libra sub-luma, occupations, marriage, dates, planets, houses, etc., 77 libra, symbol for transmutation, 71 t life affected by astrological influences, def. 3--3 life of success uses seven principles, 15 mm light for our pathway, 13 likes and dislikes indicated, def. 17--6 lion, the, sign leo, 7 lumas, god luma, (1 space), 13 son luma, (2 space), 23 spirit luma, (3 space), 31 soul luma, (eye space), 39 body luma, (4 space), 39 moral luma, (5 space), 49 parent luma, (6 space), 57 mystic luma, (7 space), 65 trade luma, (8 space), 83 law luma, (9 space), 91 una luma, 99 m m--meaning of in your name, table no. 2, page viii; 40 h, k major aspects explained, 8 a; 9 g male (4), 73 f, g man is christ consciousness, 23 b many aspects unusual, 9 i march 20 to april 19th--(aries), table no. 4, page 7; 17 t mars characteristics of, 17 s mars, influence of, 7; 17 s; 86 e, f, h, j; 88 k; 71 v, w mars principal planet of, 17 s; 86 e mars warning of, 17 s mating of: aries person, 17 s taurus, 26 p gemini, 33 r cancer, 43 c leo, 52 b virgo, 60 b libra, 77 b scorpio, 86 d sagittarius, 95 j capricorn, 103 q aquarius, 114 m pisces, 121 p material, table no. 2, page viii may 20 to june 20 (gemini), table no. 4, page 7; 33 q mercury, table no. 3, page 2 table no. 4, page 7 mercury influences of, 33 s mercury represents changes, 68 f; 70 r mind and its reactions indicated, def. 18--6 mind power produced by force, 15 n money power produced by force, 15 n morality from within, 71 s morality in subconscious, 74 k morality manifests, 75 q motionless center of all motion, 13 d moon, table no. 3, page 2 table no. 4, page 7 moon influences of, 43 d, f, g.; 45 h moon characteristics, 69 h moral luma 5 space, 49 mystic luma, 65 mystic trinities, 73 h n n--meaning of in your name, table no. 2, page viii; 49 m; 50 p name numbers, three predominant indicated, def. 9 and 10--4 naught in numbers, 100 b soul path number, 100 c personality number, 100 d predominant name number, 100 e destiny number, 100 f public appearance number, 100 ff negative side, 73 f neptune, table no. 4, page 7 neptune influences of, 121 q, r, s, t next birthday signifies present house, def. 21, page 8 nine, the number, beginning 91 ninety degrees considered adverse aspect, 8 c ninth house, years indicated, table no. 5, page 8; 97 north, table no. 2, page viii; 49 m; 50 p nothing less than supremacy for number 1, 15 l nov. 22 to dec. 20 (sagittarius), table no. 4, page 7; 94 h numerological table of the enumeration no. 2, page viii numerology indicated, def. 2, 3 and 4--3 numerology percent powers of in life, def. 3--3 numerology seven principal numbers, def. 4--3 o o--meaning of in your name, table no. 2, page viii; 57 nn; 58 r objective of the soul, def. 13--5 obstructions to be ignored by number 1, 15 l occupation indicated for: aries, mar. 20-apr. 19, 17 q taurus, apr. 20-may 19, 26 nn gemini, may 20-june 20, 33 q cancer, june 21-july 21, 43 a leo, july 22-aug. 22, 52 a virgo, aug. 23-sept. 23, 60 a libra, sept. 24-oct. 22, 77 b scorpio, oct. 23-nov. 21, 86 c sagittarius, nov. 22-dec. 20, 94 h capricorn, dec. 21-jan. 19, 103 p aquarius, jan. 20-feb. 18, 114 l pisces, feb. 19-mar. 19, 121 nn oct. 23 to nov. 21 (scorpio), table no. 4, page 7; 86 c offsetting planets indicated, def. 19--6 omnipotent table, no. 2, page viii one, the number, beginning page 13 one, destiny number, 15 k one, indications of, 13 one, personality number, 14 h one, planet of the sun, 14 f one, predominant name number, 14 j one, sign of, aries, 14 f one, the number beginning, 13 one-fourth of zodiac, square aspect, considered adverse, 8 c one, the number indicating father-mother god, 13 one, the original is god, 13 d one, public appearance number, 15 l one sign apart, semi-sextile aspect, good, 9 f one-sixth of zodiac, sextile aspect considered good, 9 e one source of all things, god, 13 d one, soul path number, 14 g one space in chart of the lumanus signifies father-mother god, 13 one-third around zodiac, triune aspect, considered good, 8 d one-twelfth around zodiac, semi-sextiles considered good, 9 f opposition, aspect of the planets explained, 8 b originality recommended, 14 g original one is god head, 13 d order, third principle, 33 l, m, n, nn, p order applied to animal plane, 85 x mind plane, 93 c monetary plane, 101 k psychic plane, 112 d spirit plane, 121 j order of importance of astrological influences, def. 16--6 order of importance of numerological influences, def. 4--3 other tongues make own table, 1 b p p--meaning of in your name, table no. 2, page viii; 65 n, p parent luma, 57 perpetual, table no. 2, page viii; 65 n personality numbers, finding, def. 7--4 personality number shows, def. 8, page 4 personality numbers: number 1, 14 h number 2, 24 h number 3, 32 g number 4, 41 r number 5, 50 r number 6, 58 t number 7, 66 r number 8, 84 r number 9, 92 v naught in, 100 d number 11, 110 l number 12, 119 z number 22, 127 h personality of god expressed in male gender, 13 d physical-astral table, 11 physical body indicated, 39 g; 40 l, n physical body a miniature universe, 69 l physical body submit to spirit of god, 74 p physical body distinction between soul and, 76 v pisces, table no. 3, page 2 table no. 4, page 7 pisces sub-luma, occupations, marriage, dates, planet, houses, etc., 121 nn--125 d pisces influences, 121 nn; 124 z place of number important, 13 e planetary aspects explained, 8 a--9 i; 10 planets, signs, etc. table of, 7 planets and signs, relation to seven principles, 68 c, d, f; 69 h, k; 70 m, r; 71 t, v planet of the: number 1, 14 f number 2, 24 f number 3, 31 e number 4, 40 k number 5, 49 nn number 6, 58 q number 7, 65 nn number 8, 83 p number 9, 91 t planetary influences: aries, 17 s taurus, 26 q gemini, 33 s cancer, 43 d leo, 52 c virgo, 60 c libra, 77 c scorpio, 86 e sagittarius, 95 k capricorn, 103 r aquarius, 114 n pisces, 121 q planets and signs on astrological table, 2 planetary signs, being superior to, 72 b positive, right side, 73 e positions of the numbers: number 1, 14 g to 15 m number 2, 24 g to 25 l number 3, 31 f to 32 k number 4, 41 q to 42 u number 5, 50 q to 51 u number 6, 58 s to 59 w number 7, 66 q, u number 8, 83 q to 84 u number 9, 91 u to 92 y naught, 100 b to g number 11, 110 j to 111 q number 12, 119 y to 120 d number 22, 127 g to 128 l power always follows choice, 15 mm power produced by force, 15 n powerless center of all power, 13 d predominant name numbers, definitions 9 and 10--4 predominant name numbers: number 1, 14 j number 2, 24 j number 3, 32 h number 4, 42 s number 5, 50 s number 6, 58 u number 7, 66 s number 8, 84 s number 9, 92 w naught in, 100 e number 11, 110 m number 12, 119 a number 22, 127 h principal aspects of planets, 9 i principles of creation: first, force, 15 mm second, choice, 25 m third, order, 33 l fourth, cohesion, 42 v fifth, discard, 51 v sixth, transmutation, 59 x seventh, spirituality, 67 v principles, seven, table of, 68 principal influences in astrology, def. 16--6 principal planets, offsetting indicated, def. 18 and 19--6 principal planet ruling: aries, 17 s taurus, 26 q gemini, 33 s cancer, 43 d leo, 52 c virgo, 60 c libra, 77 c scorpio, 86 e sagittarius, 95 k capricorn, 103 r aquarius, 114 n pisces, 121 q psychology indicated, def. 3--3 public appearance number, finding of, def. 14--5 public appearance number indicated, def. 14 and 15, page 5-6 public appearance number, def. 15--6 public appearance numbers: number 1, 15 l number 2, 25 kk number 3, 32 jj number 4, 42 t number 5, 51 tt number 6, 59 vv number 7, 66 tt number 8, 84 tt number 9, 92 xx naught in, 100 ff number 11, 111 p number 12, 120 c number 22, 128 kk q q--meaning of in your name, table no. 2, page viii; 83 n, p quadratic, table no. 2, page viii r r--meaning of in your name, table no. 2, page viii; 91 t ram the, sign aries, 7; 16 nn receiving side, 73 f rejection through choice, 75 r relativity of aries and number 1, 19 x taurus and number 2, 28 v gemini and number 3, 35 y cancer and number 4, 45 j leo and number 5, 54 g virgo and number 6, 62 j libra and number 7, 79 j scorpio and number 8, 88 l sagittarius and number 9, 96 q capricorn and number 10, 105 x aquarius and number 11, 116 s pisces and number 12, 124 y repeated numbers show predominant name numbers, def. 9--4 repeated numbers not appearing, def. 10--4 reproduction represented by taurus the bull, 16 nn right, what is, 74 p right side, giving, 73 e righteousness, table no. 2, page viii s s--meaning of in your name, table no. 2, page viii; 14 f s, value of, 1 a; 14 f sagittarius sub-luma, occupations, marriages, dates, planets, houses, etc., 94 h--97 t sagittarius, table no. 3, page 2 table no. 4, page 7 sagittarius influence, 94 h; 97 r same spirit in all, 13 d saturn, aspects of indicated, 9 i saturn, table no. 3, page 2 table no. 4, page 7 saturn influences of, 103 r; 104 s, u, v, w scales, the sign libra, 7 sciences of enumeration indicated, def. 1 and 2--3 sciences of human analysis indicated, def. 1--3 scorpio influences, 86 c; 87 h, j; 88 k, l, m scorpio sub-luma, marriage, dates, occupations, planets, houses, etc., 86 c scorpio, table no. 3, page 2 table no. 4, page 7 scorpion, the sign scorpio, 7 second house, the time of conception, 16 nn second house, years indicated, table no. 5, page 8; 28 second or numerological table of enumeration no. 2, page viii semi-sextile aspect of planets explained, table no. 6, page 10; 9 f sept. 24 to oct. 22 (libra), table no. 4, page 7; 77 a seven principles applied to: animal plane, 85 v--86 b mind plane, 93 a--94 g monetary plane, 101 h--102 o psychic plane, 111 b--113 k spirit plane, 120 e--121 n seven principles, table of, 68 seven principles rule creation and success, 15 mm seven principal numbers in numerology indicated, def. 4-3 seven, the number, beginning page 65 seventh house, years indicated, table no. 5, page 8; 79 sex, a divine institution, 71 x, y sextile aspect of planets explained, 9 e; table 6, page 10 sign number 1, aries, 17 number 2, taurus, 26 number 3, gemini, 33 number 4, cancer, 43 number 5, leo, 52 number 6, virgo, 60 number 7, libra, 77 number 8, scorpio, 86 number 9, sagittarius, 94 number 10, capricorn, 103 number 11, aquarius, 114 number 12, pisces, 121 signing name "mrs.", def. 7--4 signs and planets, table no. 3, page 2 table no. 4, page 7 signs and planets, relation to seven principles, 68 c, d, f; 69 h, k; 70 m, r; 71 v, t silences, 113 k; 75 u singer indicated by number 1, 15 k six signs, opposition aspect considered adverse, 8 b six the number, beginning 57 sixth house, 63 k, l, m sixth house, years indicated, table no. 5, page 8; 63 sixty degrees apart, sextile aspect, good, 9 e son luma represents soul, 23 c son luma (2 space), 23 c soul curve, 41 nn; 49 nn soul curve perceived through force, 15 n soul, distinction between physical body and, 76 v soul projects self, 41 nn soul luma, 39 soul on earth plane, 41 nn soul path number, finding of, def. 5, 3 soul path number, meaning of, def. 6, 3 soul path numbers: number 1, 14 g number 2, 24 number 3, 31 f number 4, 41 q number 5, 50 q number 6, 58 s number 7, 66 q number 8, 83 q number 9, 91 u naught in, 100 c number 11, 110 k number 12, 119 y number 22, 127 g spirit luma, 31 spirit luma of god, 31 a, c; 69 j; 74 l spirit luma in man, 69 h spirit luma same in all, 13 d spirituality, seventh principle, 67 v, y; 71 w, x spirituality applied to animal plane, 86 b mind plane, 94 g monetary plane, 102 o psychic plane, 113 j spirit plane, 121 n square aspects of planets explained, 8 c still small voice, 75 u struggle between male and female, 73 f subconscious, title of 7 space, 65 n; 73 subconscious, in attunement to, 72 z success must use seven principles, 15 mm sub-lumas, numeral relationship, 19 x sub-lumas, part of same window of life as lumas, 19 x sub-luma, aries, 17 taurus, 26 gemini, 33 cancer, 43 leo, 52 virgo, 60 libra, 77 scorpio, 86 sagittarius, 94 capricorn, 103 aquarius, 114 pisces, 21 sun, table no. 3, page 2 table no. 4, page 7 sun, influence of, 52 c; 53 e, f sun signs, dates, symbols, planets and anatomy, 7 superior to planetary influences, 72 b supreme, table no. 2, page viii; 13 d t t--meaning of in your name, table no. 2, page viii; 24 f tables of enumeration, no. 1, alphabetical, 1 no. 2, numerological, viii no. 3, astrological, 2 no. 4, sun signs, symbols, planets and anatomy, 7 no. 5, the twelve houses, 8 no. 6, aspects of planets, 10 no. 7, physical-astral, 11 no. 8, of the seven principles, 68 taking charge of leaders by number 1, 14 j taurus, conception takes place in, 16 nn taurus, sign of the number 2, 24 f taurus, table no. 3, page 2 table no. 4, page 7 taurus sub-luma, dates, occupations, marriages, planets, etc., 26 nn--29 taurus influence, 26 nn; 28 w taurus, first earth sign, bull, 68 tenth house, years indicated, table no. 5, page 8; 105 temperament expressed by aries, 18 u third house, years indicated, table no. 5, page 8; 36 thirty degrees apart, semi-sextile aspect, 9 f three degrees necessary to aspect of a sign, 9 h three highest numbers show predominant name numbers, def. 9--4 three predominant name numbers indicated, def. 9--4 three signs apart, square aspect, 8 c three, the number, beginning page 31 through all, same spirit, 13 d tithes, table no. 2, page viii; 23 d titles of 1, father-mother god, 1 2, creative christ consciousness, 23 3, spirit of god, 31 4, physical body, 39 5, morality, 49 6, divinity of parenthood, 57 k 7, subconscious, 65 8, success, 83 9, law, 91 trade luma, 83 transmutation sixth principle, 59 x; 60 y, z; 75 t transmutation applied to animal plane, 86 a mind plane, 94 g monetary plane, 102 n psychic plane, 113 g spirit plane, 121 m tribes for aries: aries, page 18 taurus, 27 gemini, 34 t cancer, 44 e leo, 53 d virgo, 61 e libra, 77 c scorpio, 87 f sagittarius, 95 t capricorn, 104 s aquarius, 115 nn pisces, 122 t tribes, twelve: benjamin (aries), 18 reuben (taurus), 27 simeon (gemini), 34 t levi (cancer), 44 e judah (leo), 53 d zebulun (virgo), 61 e issachar (libra), 77 c dan (scorpio), 87 f gad (sagittarius), 95 t asher (capricorn), 104 s naphtali (aquarius), 115 nn joseph (pisces), 122 t trinity, 39 b; 40 n thirty degrees apart, semi-sextile good, 9 f triune aspect of planets explained, 8 d triune aspect of planets explained, table no. 6, page 10; 8 d triune expression an attribute of god, 13 d twelfth house, years indicated, table no. 5, page 8; 124 twelve houses indicated, table no. 5, 8; def. 21, page 8; 124 z twelve, the number, beginning 119 v twenty-two, the number, beginning 127 e twins, gemini sign of, 7; 34 v two, the number, beginning 23 two signs apart, sextile aspect, good, 9 e u u--meaning of in your name, table no. 2, page viii; 31 e una luma, 99 unknowable, table no. 2, page viii unusual number of aspects indicated, 9 i upper half of chart of the lumanus is lumas, 13 uranus, table no. 4, page 7; 114 n; 115 nn uranus, influence of, 114 n; 115 nn, q, r, s, t, v v v--meaning of in your name, table no. 2, page viii; 40 h, k various names for god indicated, 13 d venus, table no. 3, page 2 table no. 4, page 7 venus, planet of love, beauty, marriage, 26 q; 71 t venus influence of, 26 q, r; 27 s, t, u virgin, the sign virgo, 7 virgo, table no. 3, page 2 table no. 4, page 7 virgo influences, 60 a; 63 k virgo represents motherhood, 70 m virgo sub-luma, occupations, marriage, planets, houses, dates, etc., 60 a; 63 vitality indicated by aries, 18 v vitality, table no. 2, page viii; 40 h w w--meaning of in your name, table no. 2, page viii; 49 m; 50 p warning for: number 1, 15 m number 2, 25 l number 3, 32 j number 4, 42 u number 5, 50 u number 6, 59 w number 7, 66 u number 8, 84 u number 9, 92 y naught in, 101 g number 11, 111 q number 12, 120 d number 22, 128 l water bearer, the, sign aquarius, 7 west, table no. 2, page viii window or light of soul of man, 12 words express meanings of letters, 1--b wrong or right, 74 p x x--meaning of in your name, table no. 2, page viii; 57 nn; 58 r y y--meaning of in your name, table no. 2, page viii; 65 n, p youthfulness, table no. 2, page viii z z--meaning of in your name, table no. 2, page viii; 83 n, p zenith, table no. 2, page viii; 83 n, p zodiac, aries first sign, 18 u & &--meaning of in your name, table no. 2, page viii; 91 r, t & (plus), table no. 2, page viii; 91 r, t bible references--book i genesis- 49:27, 18 49:3,4, 27 49:5, 7, 34 49:5, 7, 44 49:8-12, 53 49:13, 61 e chapter 2, 67 x 2:2, 67 x 49:14, 15, 77 c 49:1, 17, 18, 87 f 49:19, 95 l 49:20, 104 s 49:22-26, 115 nn 49:21, 116 s 49:27, 122 t exodus- 3:14, 68 a deut.- 33:12, 18 33:6, 27 33:8-11, 44 33:7, 53 33:18, 19, 61 33:18, 19, 77 c 33:22, 87 f 33:20, 21, 95 l 33:24-27, 104 s 33:13-17, 122 t psa.- 82:6, 23 82:6, 41 p 46:10, 121 l prov.- 11:24, 32 8:22-31, 57 k eccles.- 3:14, 121 j matt.- 22:39, 15 m 19:16, 17, 49 n 25:29, 101 h 7:16, 110 j 7:6, 112 d mark- 9:7, 75 u john- 10:33, 34, 23 10:33, 34, 41 p 14:26, 69 j 16:13, 69 j 4:24, 120 f 2:5, 128 l 14:12, 128 l acts- 2:3, 4, 121 l romans- 8:7, 8, 31 c 7:18-25, 49 n 12:21, 59 vv 14:5, 6, 67 x 12:1 & 2, 94 e 1st cor.- 15:35-38, 40 l 3:16, 17, 72 y 6:19, 20, 72 y 7:34, 36, 72 y 14:40, 75 t 12:10, 112 f 2nd cor.- 4:16, 5:4, 57 m 6:16, 72 y eph.- 4:4, 13 d 4:14, 112 e 1 thess.- 5:23, 41 n 5:23, 75 u 1 timothy- 4:1, 40 4:3, 74 l phil.- 4:5, 110 k heb.- 12:29, 13 12:29, 31 c 4:12, 41 n 4:1-5, 67 x 12:1, 94 e james- 2:8, 15 1 peter- 1:12, 120 e 1 john- 4:1, 112 f 