Oration on the Dignity of Astrology

Oration on the Dignity of Astrology

Held at the graduation of Masters candidates, in the year 1535

by Philip Melanchthon

It is an excellent institution when, on these occasions, someone speaks about the dignity of the arts and about the praise of virtues, because that oration has great power to shape the judgment of the young and to kindle in their minds the love of good things. Even if it is usually mainly for the benefit of the young that an oration is employed here, nevertheless for others, no other gratification to the ear is more pleasant than the praises of the arts and the virtues; even anyone understands them, he will therefore admire them ardently. Thus, even if our oration will be more appropriate for the young, I am assured nevertheless that it will not be disagreeable for you either; the greater your erudition and sagacity, the more I believe you will be delighted by the very thought of the arts.

I shall speak of that part of astrology that discusses the effects of the constellations on sub-lunar nature – and I havechosen this topic even more willingly, because I am aware that it needs to be discussed among learned men dedicated to philosophy, and not in the crowd of the inexperienced. Just as the Greek orators said with great sagacity in the definition of art that art not only needs to be true knowledge, but they added also that it needs to be useful for life, so I shall show both that the science of heavenly influences is true and that it brings great benefits for life.And I ask you in the beginning (and that would be most benevolent) not to confer errors of the masters to the art itself; I would have to speak about this at more length, if this oration were not held among most erudite men.

But there is another flaw – which even among the learned detracts from the credibility of the art – that is that the art itself dos not foresee everything in that infinite variety of human vicissitudes. Therefore intelligent men reject the art, that is, they deny that a universal and lasting science can consist of particular observations of a few events, as if medicine healed all illnesses, or as if political wisdom could provide for all calamites of the state and remedy all troubles. Nevertheless it has to be admitted that either of those arts has many precepts that are true and immovable and useful for life. In the same way the art of divination has some true and lasting signs – maybe fewer than that of the doctors (and I do not conceal this), for the former deals with things that are far removed from our range of sight; and as it decides on the temperaments and morals of men and predicts the greatest future vicissitudes in the life of things, it appears to be of divine nature. Therefore, although there are not as many poofs or this art as for other less weighty ones, this should be conceded to the greatest of the art. And with all the greater care any aspect, however small, of this art – which the gods have shown to men – needs to be preserved, and with all the greater zeal the mind needs to be turned towards these indications, which are certain, for they have the greatest power and varied benefit for life. Those who attempt to embellish or aggrandize the arts with false opinions are not only impertinent but also wicked. Clearly do believe that indications of every event are certain, but I also assert that there are many certain and in only the smallest degree fallacious indications; if someone were to pay attention to them, he would have a great support for ruling nature and for managing most of fortune’s onslaughts. Favorinus, too, in Gellius [The attic Nights xiv.i], belittles this art, and says that some few things are foreseen rather broadly. Not only do I not refute this, but also I applaud it that he said pachyneresteron; he gave a splendid commendation to the art, since he says that some extraordinary things in nature or morals can be perceived; and from these, wise men judge many things thereafter. You can see in morals how much isdivined from some gesture or laughter. So, if certain marks of the most important things are imprinted in nature, many interpretations can be taken from them later.

Perhaps astrology would not have to be considered an art if it consisted only of conjectures; but it is the art of things that do not fail. Indeed this art itself, like medicine and politics, first consists of certain observations, and then many interpretations proceed from these. At the birth of Catiline, (a Roman Senator of the 1st century BC best known for the second Catilinarian conspiracy, an attempt to overthrow the Roman Republic and, in particular, the power of the aristocratic Senate), the astrologer saw the ominous positions and aspects of the planets, which signify cruelty of the mind, audacity, perverted morals and restless and calamitous decisions. It is possible that he could not foretell with certainty that, under Cicero’s consulate, Catiline would lead an insurrection, and that later he would be killed in the line of battle at the foot of the Apennines. However, having noticed these unpropitious signs, which are in truth certain, he could conjecture that he would be a disruptive and mutinous citizen and that his life would have a tragic ending. Thus some signs, which do not fail, can be judged broadly in temperament and morals.So this art is not to be spurned for the reason that it does not foresee everything. How little is certain in the other best arts, and I am not only speaking of medicine and politics. Is the entire science of meteorology to be disparaged, therefore, because it contains few proofs and accomplishes most things by conjecture? How often do we not err in agriculture should the fields therefore not be tended? Rather, let us make use of the benefits of the arts, and contemplate how far the human mind can advance. As for me, it is not only the usefulness in these arts that delights me (which I also observe in healing and in other things), but much more the fact that when I contemplate the marvelous agreement of the heavenly bodies with those below, that very order and harmony remind me that the world is not driven by chance, but guided by divine providence.

I wanted to say these things in reply to the abuse of crowds before speaking of the art. In the beginning we need to establish something like a definition of astrology, in order to distinguish it from the superstitious divinations of which Ptolemy says [Tetrabiblos 111]that no cause can be assigned to them. Astrology is part of natural philosophy, which teaches what effects the light of the stars has on elements and on mixed bodies, and the temperaments, alterations or inclinations it contrives. And since morals, studies, decisions and vicissitudes often re-echo inclinations, ‘each follows the element of his nature’, as it is said. Therefore astrology shows some of the star’s meanings. If it is evident that the constellations have some effects, it clearly has to be granted that this art is a part of natural philosophy, just as the doctor’s predictions are. I shall not be talking at length about that part, but I shall refer to only the one statement by Galen on this point; he not only reproves those who deny that the bodies here below are affected by the heavenly light, but severely rebukes them, saying that it is sophistry to deny manifest experience. Consequently he says also that he was won over by experience, and that he attributes great power over the bodies below to the light, and he most severely reproaches those who disagree.

Or is there perhaps any doubt that the alternation of summer and winter is caused by the approaching and the moving away of the sun, that the light of the sun heats and dries, wile the moon humidifies? If these things are evident in these two brightest stars, why should we believe that the others are made without purpose? It is demonstrated by continuous experience that remarkable conjunctions have remarkable effects, and this shows itself plainly in the weather. In the year twenty-four (1524), we saw the conjunction of planets in a wet sign. This summer Jupiter in Pisces and Mars in Taurus brought on, in everyone’s opinion, frequent rains and unwholesome varieties of weather. (1) I could quote many more examples if the lack of time did not prevent it. In truth there is no doubt that the light of the sun, moon and other planets diversifies weather, and afflicts the air and our bodies. The facts themselves confirm that there is the greatest power in herbs, in metals and in the most despised thing, and this saying by ancient poet[Hersiod, Works and Days 41]is praised with justification: “that there is great boon even in the mallow and the asphodel.” If that is so, why should we believe that these most beautiful lights are made without purpose, given that nothing is more outstanding by nature or more powerful than light? And indeed, do not the laws of the motions themselves indicate that the light of the sun and the moon is modified by the appearance of the other planets? Mercury and Venus never move far away from the sun. The higher planets move away in such a way that they nevertheless always meet with the sun in their epicycles half way to the apogee. Finally, Hippocrates, too, bears witness that weather is brought about and changed by the power of the stars. He teaches that not only the difference between regions has its origins in heavenly causes, but also the difference in customs between various regions [Airs, Waters, Places]. If these things are certain, it is manifest that the foundation of the of the art is true ad fixed, that is that heavenly light has great influence in tempering and changing the elements and the mixed bodies. Furthermore, it is also proved by this obvious tempering that the light of the various planets is different: that of Saturn is melancholy, that of Jupiter temperate, that of Mars choleric, that of the Sun vivifying, that of Mercury rather dry, and that of Venus and of the moon rather humid. And these, in various combinations, form wonderful mixtures, just as in remedies various herbs are mixed and voices in song. I have explained these things only briefly, not only because one needs to keep track of time, but also because I thought that they were sufficiently demonstrated for very learned men like you.

Therefore I now come to the other part, that is, to the usefulness [of astrology]. In truth, I do not believe that anyone is so super superstitious as to deny that observations of the stars are employed in medicine. Since there are precepts on these things, and they are also known by experience, I shall not discuss them any longer. But how much greater is the usefulness, not only for sick bodies, but much more for the for the state, of considering the causes or meanings of the greatest changes, so that we can adapt our decisions to them, and mitigate misfortunes by art. For Plato says truthfully that the revolutions of the stars cause various vicissitudes, not only for animated bodies, but also for the entire nature of things, the life of men, empires and states. Just as farmers are enjoined to observe the signs of storms, so the great men in the state must understand and consider the signs of change. And indeed, the signs taken from morals and inclinations are collected in political writings, just as doctors foretell diseases from intemperance or from corruption of the humors. It is of great benefit to a great and wise man to pay attention to these heavenly signs as well so that he can somehow manage fate and beware of savage storms, or at least mitigate them. For if these signs are not meant to be considered, why are they written and painted on the sky by divine providence? Since God has engraved these marks in the sky in order to announce great upheavals for the states, it is impiety to turn one’s mind away from their observation. What are eclipses, conjunctions, portents, meteors, or comets if not oracles of God, which threaten great calamities and changes for the life of men? If anyone spurns them, he rejects God’s warnings. That great man in the Holy Scriptures [Jeremiah 10:2Thus saith theLord, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.] teaches to what extent they are to be feared, and what great store is altogether to be set by heavenly signs, so that the mind be not deceived by impious confidence or despair. Just as in agriculture or in navigation it is not irreligious to follow the forecast of weather, so it is pious and profitable in the administration of things to consider the natural signs, which God has set up in order to make us more watchful and to sharpen our attention.

But let us look at individual morals. If someone understands the tendencies of his nature, he is able to nourish and strengthen what is good and to avoid vices by diligence and reason. For what Ptolemy says is true, namely that the wise soul assists the labor of heaven, just as the best farmer in ploughing and cleansing assists nature. This is evident in the care for one’s health, in choosing a way of life or type of studies, and in undertaking business that is either fitting or unfit for one’s intellect. If the parents of the Curiati or those of Anthony had sufficiently understood the character of their sons, they could have bent their wills and restless minds to moderation by extraordinary skill. We have heard that King Philip of Macedon, who was particularly artful, when he noticed that his son Alexander had a nature that was not base, but nevertheless rather harsh and impatient of authority, and when he saw that he would not hear stern control, took the decision of moving him to gentleness and affability by teaching and philosophy. By this procedure he cultivated his nature to such an extent that despite his career of victories there was hardly anyone more humane and more moderate. Thus it is profitable to see where his nature leads a person, so that he may be moved to virtue by the appropriate discipline, and turned away from vice.

I could list other economic benefits as well but it would take too long to pursue those. Therefore you candidates, who already publicly devote yourselves to philosophy, remember that, as you have to embrace, cherish, and honor to the utmost of your ability the other parts of philosophy, this part, too, is to be loved. It is not only stupid,but also perverse, to strive for praise of one’s intellect by deriding the good arts. For good men have to honor as well as they can the distinguished arts that are useful for life, so that as many as possible be attracted to studying them. I have spoken.

From: Philip Melanchthon: Orations on Philosophy and Education. Sachiko Kusukawa, editor, translated by Christine F. Salazar, Cambridge University Press, May 1999,Hardback, ISBN:9780521583503

(1) In February 1524 all planets moved into the region of the sky known as Pisces, and this ‘conjunction’ was commonly believed to lead to a deluge. Great pamphlet wars broke out concerning the meaning of this conjunction, one of whose authors was Johannes Stöffler (1452-1531), Melanchthon’s erstwhile teacher.

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