The chronology of some of Peter’s astrological periods of history has been sharply criticized. Thus Lea remarks, “Even worse was his Averrhoistic indifference to religion manifested in the statement that the conjunction of Saturn and Jupiter in the head of Aries, which occurs every 960 years, causes change in the monarchies and religions of the world as appears in the advent of Moses, Nebuchadnezzar, Alexander the Great, Christ, and Mahomet—a speculation whose infidelity was even worse than its chronology.”[2820] The printed editions of the Conciliator which I have consulted also give the time as 960 years, but it would seem as if the figure must have been wrongly copied in or from the manuscripts, since in the Lucidator,[2821] which I have examined in manuscript, Peter shows acquaintance with different systems of chronology, stating, for example, that Ptolemy and Galen flourished under Antoninus Pius in the year 886 of the era of Nebuchadnezzar or in 141 A. D. Peter therefore would appear to have known perfectly well that no such period as 960 years had elapsed between the time of Nebuchadnezzar and Christ, to say nothing of Alexander and Christ. In another passage of the Conciliator,[2822] moreover, Peter explains that conjunctions may precede by many years the events which they signify and produce but which are long in the making. Thus the conjunction for the flood preceded it by 287 years and the conjunction connected with Mohammed came fifty years before him, as Albumasar and Alchabitius state. In his treatise on the eighth sphere Peter stated that his theory of its motion and influence holds good independently of the question whether the world is eternal, as all the philosophers except Plato held, or had a beginning and when that beginning was. He gives, however, a list of various estimates of the number of years since creation, such as Bede’s estimate of 5259; Abraham Judaeus’ of 5071; the Septuagint, 7270; Josephus, 5262; and so on up to the enormous figure of 1,474,346,290 years given by the Indians and Persians.[2823]
Astrological images.
Peter believed not only that astrologers could predict the future with considerable assurance of success, but also that they could influence the future to suit themselves and perhaps change threatening misfortune into good fortune by applying to earthly objects the occult virtue of the heavenly bodies. The way to capture and store up such celestial influence is by means of images made by human art with due reference to the constellations. Of such astrological images Peter speaks frequently in the Conciliator.[2824] Physicians are advised to construct such images at the proper time when “the vivifying and health-exciting celestial light” will flow freely into them, as is illustrated by the astronomical images of Ptolemy, Thebith ben Chorat, and others. The figure of a scorpion made as the moon is leaving the sign of the scorpion cures that reptile’s bite.[2825] Human life can be prolonged by such images which add to the influx of astral force received at birth.[2826] On the other hand, Peter elsewhere states the theory that the impulse to construct an image was received at birth from the stars,[2827] and so does not really alter their influence. He usually, however, speaks as if the employment of images was a matter of choice. They are more often made by night than by day, so that the rays of the sun may not obscure and dissolve those of the other heavenly bodies.[2828] The astronomers of India employ allegorical images.[2829] Peter himself “has tested to remove pain in the intestines the figure of a lion impressed on gold when the sun was in mid-sky, with the heart of a lion, when Jupiter or Venus was in aspect and the evil unfortunate stars were declining.” He bound this amulet “on the bare flesh with a string made of sea calf’s hide and a clasp from the bone of a male whale.”[2830] What could be more magical? In another passage Peter notes that theologians attribute the efficacy of such images to demons, but he sets aside this suggestion as not in accord with his present method, which apparently takes into account only natural and not spiritual forces, although he suggests that the celestial light and force may be regarded as the instruments of intelligences.[2831] In the Lucidator Peter makes much the same distinction between astronomical and necromantic images as Albertus Magnus had made in the Speculum astronomiae. Notes by Peter on astrological images are contained in the Astrolabium planum, published in 1488.[2832]
The stars and invocations, incantations, and fascination.
Peter refers twice in the Conciliator[2833] to his success with an invocation to God to acquire knowledge, when the head of the dragon and Jupiter were together in mid-sky and the moon was approaching them. He also cites Albumasar in Sadam for a similar practice by “the kings of the Greeks,” when they wished to ask God for anything. Elsewhere[2834] he states that the defenders of fascination and incantations aver that their potency consists in the virtue which the soul of the operator receives from the stars, just as an image receives their motion and light. The horoscope of the person uttering the invocation is a factor of some importance, but not the preponderating influence.[2835] Not a few of the Magi invoke Jupiter, Saturn, or another heavenly body by the name of the intelligence which guides it.[2836]
Stars and spirits.
This last passage and one or two others already cited show that Peter was inclined to associate spirits and intelligences with the heavenly bodies. Once he describes a celestial body as “perpetual and incorruptible, leading through all eternity a life most sufficient unto itself, nor ever growing old.” In the same chapter[2837] he tells us that when Aristotle wished to investigate the number of Intelligences, he betook himself to two famous astrologers and according to the number of spheres as stated by them calculated the number of Intelligences. In the preceding chapter[2838] he had repeated from Averroes the following association of seven intelligences or angels with the planets: Saturn and Cassiel, Jupiter and Sachiel, Mars and Samael, the Sun and Michael, Venus and Anael, Mercury and Raphael, the Moon and Gabriel.
Were Peter’s views heretical?
This passage and Peter’s invocation are a dangerously close approach to astrological necromancy. Enough so perhaps to justify the reproach which Champier repeated from some “recent authority” that Peter borrowed a great deal from Picatrix, “a very idle book full of superstitious prayers to planets and evil spirits.” Champier, however, cited no specific passages to substantiate this charge, and I doubt if it can be shown that the Conciliator either cites or makes unacknowledged quotation from Picatrix. It will also be observed that Peter does not assert that the stars themselves are spirits or intelligences or gods, and that both Aquinas and Albert were inclined to agree that angels or heavenly intelligences moved the stars. That Peter’s views were objectionable to some persons, however, is indicated by the closing passage of this ninth Differentia, in which he has associated seven spirits with the planets, the rise of prophets and new religions with great conjunctions, and activity of demons with solar eclipses. Some malicious persons have long troubled him, he says, but his utterances in nothing derogate from divine wisdom but rather confirm it, and at last an apostolic mandate has snatched him and his truth from the hands of his detractors. In other words, the pope has protected him. Peter’s astrology sometimes seems to show scant regard for human free will, but he recognized it as an essential Christian doctrine.[2839]
Fascination.