The Golden Verses of Pythagoras — with commentary (1917)
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The principle by which it is claimed that the future is only a return of the past, did not therefore suffice to recognize even the plan of it ; a second principle is necessary, and this principle, openly announced in the Golden Verses, as we shall see farther on, was that by which it was established that Nature is everywhere alike, and, consequently, that its action, being uniform in the smallest sphere as in the greatest, in the highest as in the lowest, can be inferred from both, and pronounced by analogy.
This principle proceeded from the ancient dogma concerning the animation of the Universe, as much in general as in particular : a dogma consecrated among all nations, and following which it was taught that not only the Great All, but the innumerable worlds which are like its members, the heavens and the heaven of heavens, the stars and all the beings who people them even to the plants and metals, are penetrated by the same Soul and moved by the same Spirit.
Stanley attributes this dogma to the Chaldeans,* Kircher to the Egyptians," and the wise Rabbi Maimonides traces it back to the Sabseans. ^ Saumaise has attributed to them the origin of astrological science,' and he is correct in one point.
But of what use is it to consider the movement of the heavens and the respective position of the stars belonging to the same sphere as the earth, in order to form the genethliatical theme of the empires of nations, cities, and even of simple individuals, and conclude from the point of departure in the temporal route of existence, the aim of this route and the fortunate or unfortunate events with which they should be sown, if one had not established, primarily, that this route, being only o Vitd Pythag.; Phot., Bibl. Cod., 259; Plato, In Tim.; Macrob., In Somn. Scip.; Virg., Mneid, 1. vi., v. 724; Sevius, Comm., ibid.; Cicer., De Nat. Dear., 1. i., c. 5, 11, 14, et 15; Diog. Laert., In Zon.; Batteux, Causes premiires, t. ii., p. 116; Beausob., Hist, du Manich., t. ii., 1. vi., c. 6, § 14.
* Stanley, De Phil. Chald., p. 1 123.
c Kircher, Mdip., t. i., p. 172, et t. ii., p. 200.
<* Maimon., More Nevoch., i., part., c. 70.
< Salmas, Ann. Climat., Prcef., p. 32.
Examinations of the Golden Verses 187
some portion of an existing sphere and already traversed, it belonged thus to the domain of Necessity and could be known ; and, secondarily, that the analogical rapport ruling between the sentient sphere that one examined and the intelligible sphere that one could not perceive, authorized drawing inferences from both and even deciding from the general to the particular?
For, believing that the stars have an actual and direct influence upon the destiny of peoples and of men, and that they even determine this destiny by their good or evil aspects, is an idea as false as ridiculous, bom of the darkness of modem times, and that is not found among the ancients, even among the most ignorant masses. The genethliatical science is supported by principles less absurd.
These principles, drawn from the mysteries, were, as I have explained, that the future is a return of the past and that nature is everywhere the same.
It is from the union of these two principles that resulted genethlialogy, or the science by which the point of departure being known in any sphere whatever, they believed they had discovered, by the aspect and direction of the stars, the portion of this sphere which must immediately follow this point. ■ But this union, outside of the enormous difficulty that it presented, still involved in its execution very dangerous consequences.
This is why they concealed in the sanctuaries the science which was its object, and made of religion a secret and state affair. The prevision of the future, supposing it possible as the ancients did, is not, in effect, a science that one should abandon to the vulgar, who, being unable to acquire previously the learning necessary, and having but rarely the wisdom which regulates its use, risked debasing it, or making use of it wrongfully.
Furthermore, the pontiffs, who were in sole charge, initiated in the great mysteries and possessing the ensemble of the doctrine, knew very well that the future, such even as they could hope to understand it in the perfection of the science, was never aught but a doubtful future, a sort of canvas upon
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