Truth of astrology.
Bonatti asserts confidently and vehemently all the main suppositions of the astrological art. He affirms that its principles ought not to be proved but assumed, since they all reduce to one point which he does not believe that anyone doubts, namely, that the motion of the heavens surrounding the elements alters fire and air and that these alter the other elements, earth and water.[2649] “All wise men agree in this, that inferiors are ruled by superiors.”[2650] The astrologer understands every motion of each heavenly body; therefore he knows what impressions they make and what their significations are. “Therefore all things which are being done now or have existed in the past or will be done in the future, can be known by the astrologer.”[2651]
Theological opposition.
It will hardly be profitable for us to follow Bonatti’s rehearsal of familiar arguments for and against the influence of the stars and the practicability of the art of astrology. But we may well note those passages in which he suggests the existence of a contemporary ecclesiastical and theological opposition to his art. Bonatti at least does not appear to have any fear of the clerical detractors of astrology, of whom he speaks quite disdainfully, hurling back at them the charges of heresy which they had perhaps directed at him. “I would have you know,” he affirms in the introduction to his treatise on Elections, “that fortune rules in everything, although some fools among those wearing the tunic (that is, the friars) may say that fortune does not exist, but only what God wills. But the wiser of them dissent from this in secret, although they may seem to assent in public, rather from fear that their Orders be thought less of than from a conviction of its truth. For if fortune did not exist, who would be so stupid as not to know how to acquire at will an abundance of the necessaries of life? Yet we daily see quite the contrary. For do you not see wise men of integrity and intelligence who do not have enough to eat?” Bonatti consequently contends that those who deny the existence of fortune “impute madness to their Creator, falsely representing Him as unjust, and falling into a hateful heresy.” He then continues, “And although at times many fools and idiots in tunics have arisen against me, declaring elections to be of absolutely no value, nevertheless elections and the other parts of astronomy have stood in their strength, nor has their truth diminished any on this account.”
Bonatti’s defiant rejoinder.
As for those self-styled theologians who object that the stars are so countless in number that their influence cannot be measured and estimated, Bonatti assures them that astrologers know vastly more about the stars than the theologians do about God, “Of Whom they none the less preach daily.”[2652] He further asserts that the holy fathers of old employed astrology, that Abraham taught it to the Egyptians, and that Christ implied the truth of the doctrine of elections. For when the disciples endeavored to dissuade Him from returning to Judea, where recently He had been nearly stoned to death, He replied, “Are there not twelve hours in the day?” meaning that He might now select a more fortunate time than before. “And this makes it plain that He used elections and did not blaspheme astronomy as some jealous detractors do today.” Bonatti then mentions “some silly fools, of whom that hypocrite, John of Vicenza, of the Order of Preaching Friars was one, who said that astrology was neither an art nor a science.” Guido scarcely thinks it worth while to notice such men.[2653] This John of Vicenza mentioned by Bonatti was the well-known friar of that name to whom manifold miracles were attributed and who in the Alleluia year of 1233 had been made duke of Vicenza, but so abused his power that he was soon imprisoned and discredited. Bonatti complains that no one had ever seen a single one of the eighteen men whom John was said to have raised from the dead, and affirms that he himself long sought in vain for anyone who had either been cured by John or had himself witnessed one of John’s miracles.[2654] On the other hand, the friar Salimbene tells us in his Chronicle that Guido Bonatti, who reviled the preaching of the friars, “was so confounded by” a “Brother Ugo before the university and people of Forlì that he not only feared to speak, but even to show himself during all the time that the Brother was in those parts.”[2655] But perhaps Brother Hugo was one of those persons whom Guido thought it scarcely worth while to notice.
Astrological predictions for Christians and the clergy.
Against these allusions to an opposition to astrology among the friars, or at least, among the Dominicans, should be set other passages which indicate that Bonatti’s book is intended for the use of Christians and even of the clergy, whose preaching and practice anent astrology seem divergent. One of the illustrations which he employs against those who argue that it is better not to know the future, since to learn of ills beforehand will only make one so much the sadder, is that even if one learns that his disease is fatal, he is forewarned to make his will and receive the last sacrament in season.[2656] Among the interrogations which Bonatti lists are whether a bishopric or abbotship or cardinalate, or other clerical dignity, rank, or order, even up to the papacy, will be attained by the inquirer.[2657] In this connection Guido grants that it may not seem honorable to seek ecclesiastical offices, but that the fact is that many clergy do it and that it is necessary for the astrologer to be prepared to answer them, if they consult him as to their prospects. In the treatise on elections instructions are given how to choose the favorable hour for building churches as well as castles and cities. The treatise on revolutions tells what will be the state during any year of the bishops and other secular clergy or the religious and regular clergy, as well as of other social classes such as kings or princes, rich men or magnates, soldiers, women, merchants, populace, and serfs. Indeed, that even a Preaching Friar in the middle ages was not necessarily opposed to astrology, is seen from an Oxford manuscript of the fifteenth century, where not far from Rules one should know concerning various matters relating to the sick, according to Guido Bonatti and others, is a treatise in astrological medicine by Nicholas of Aquila of the Order of Preachers.[2658]
Instances of Bonatti’s detailed treatment.
We may not follow Bonatti through his long technical discussions of houses and exaltations of the planets, of triplicitates and termini, of why the naming of the signs of the zodiac begins at Aries and not at any other sign, or of what part of the body each planet signifies in each sign, and a hundred other similar questions. It must suffice to give a few suggestions of the thoroughness of his detailed treatment. The treatise on nativities promises to reveal everything which will “naturally”—a saving word for those who insist on freedom of the will—befall the child from birth to death, “and also what will be said of him after death.” Pursuant of his promise, Guido considers such topics as length of life, physical and mental qualities, offices and property to be held by the person concerned, the fate of his brothers, parents, and children, serfs, and domestic animals, his sickness or health, mental afflictions, marriage, feuds, death, religion, learning, and journeys. The treatise on interrogations answers questions on all sorts of matters from winning crowns or gaining one’s freedom to learning how many courses and what kind of food there will be at a dinner to which one has been invited and which one is in a quandary whether to accept or not. The treatise on elections selects favorable hours for any and every act of life from weaning and circumcising infants to trimming one’s nails, hair, and beard. The treatise on revolutions descends from the fate of monarchs and nations during the year in question to such matters as the prospects for a good crop of melons or cucumbers.