THE UNIVERSE AS A SINGLE HARMONY.[207]
All these planets contribute to the Whole. Their mutual relation, therefore, is one suitable to the universe, just as the organs of an animal are shaped to take part in the organism they constitute.[208] Take, for instance, a part of the body, such as the bile, which serves both the whole animal that contains it, and its special organ, inasmuch as it was necessary to arouse courage, and to oppose the injury of both the whole body, and its special organ. There had to be something similar (to bile) in the universe; that something sweet should soften it, that there be parts that would play the role of eyes, and that all things should possess mutual sympathy by their irrational life.[209] Thus only is the universe one, and thus only is it constituted by a single harmony. How then could it be denied that all these things might be signs, resulting from the laws of analogy?
ABSURDITY OF VARIOUS ASTROLOGICAL THEORIES.
6. Is it not unreasonable to assert that Mars, or Venus, in a certain position, should produce adulteries? Such a statement attributes to them incontinence such as occurs only among man, and human passion to satisfy unworthy impulses. Or again, how could we believe that the aspects of planets is favorable when they regard each other in a certain manner? How can we avoid believing that their nature is determinate? What sort of an existence would be led by the planets if they occupied themselves with each single one of the innumerable ever-arising and passing beings, giving them each glory, wealth, poverty, or incontinence, and impelling all their actions? How could the single planets effect so many simultaneous results? Nor is it any more rational to suppose that the planets' actions await the ascensions of the signs, nor to say that the ascension of a sign contains as many years as there are degrees of ascension in it. Absurd also is the theory that the planets calculate, as it were on their fingers, the period of time when they are to accomplish something, which before was forbidden. Besides, it is an error not to trace to a single principle the government of the universe, attributing everything to the stars, as if there were not a single Chief from which depends the universe, and who distributes to every being a part and functions suitable to its nature. To fail to recognize Him, is to destroy the order of which we form a part, it is to ignore the nature of the world, which presupposes a primary cause, a principle by whose activity everything is interpenetrated.[211]
THE STARS ARE CHANGING SIGNS BETRAYING THE UNIVERSAL CONSPIRACY OF PURPOSE.
7. In fact, we would still have to ask ourselves for the cause of the events (in our world) even if the stars, like many other things, really prognosticated future events. We would still have to wonder at the maintenance of the order without which no events could be prefigured. We might, therefore, liken the stars to letters, at every moment flung along the heavens, and which, after having been displayed, continued in ceaseless motion, so that, while exercising another function in the universe, they would still possess significance.[212] Thus in a being animated by a single principle it is possible to judge one part by another; as it is possible, by the study of the eyes or some other organ of an individual, to conclude as to his characters, to the dangers to which he is exposed, and how he may escape them. Just as our members are parts of our bodies, so are we ourselves parts of the universe. Things, therefore, are made for each other. Everything is significant, and the wise man can conclude from one thing to another. Indeed many habitual occurrences are foreseen by men generally. In the universe everything is reduced to a single system.[213] To this co-ordination is due the possibility of birds furnishing us with omens, and other animals furnishing us with presages. All things mutually depend from each other. Everything conspires to a single purpose,[214] not only in each individual, whose parts are perfectly related; but also in the universe, and that in a higher degree, and far earlier. This multiple being could be turned into a single universal Living organism only by a single principle. As in the human body every organ has its individual function, likewise in the universe each being plays its individual part; so much the more that they not only form part of the universe, but that they themselves also form universes not without importance.[215] All things, therefore, proceed from a single principle, each plays its individual part, and lends each other mutual assistance. Neither are they separate from the universe, but they act and react on each other, each assisting or hindering the other. But their progress is not fortuitous, nor is it the result of chance. They form a series, where each, by a natural bond, is the effect of the preceding one, and the cause of the following one.[216]
THERE IS A NATURAL LAW WHICH DIRECTS THE SOUL.
8. When the soul applies herself to carry out her proper function[217]—for the soul effects everything, as far as she plays the part of a principle—she follows the straight road;[218] when she loses her way[219] the divine justice subjugates her to the physical order which reigns in the universe,[220] unless the soul succeed in liberating herself. The divine justice[221] reigns ever, because the universe is directed by the order and power of the dominating principle (the universal Soul).[222] To this is joined the co-operation of the planets which are important parts of the heaven, either by embellishing it, or by serving as signs. Now they serve as signs for all things that occur in the sense-world. As to their potency, they should be credited only with what they effect indisputably.
WEALTH, POVERTY, AND VICES ARE THE RESULT OF EXTERNAL CIRCUMSTANCES.
As to us, we fill the functions of the soul in accordance with nature when we do not stray into the multiplicity contained in the universe. When we do stray therein, we are punished for it both by the straying itself, and by a less happy fate thereafter. Wealth and poverty, therefore, happen to us as effects of the operation of exterior things. As to the virtues and vices, virtues are derived from the primitive nature of the soul, while the vices result from dealings of the soul with exterior things. But this has been treated of elsewhere.[223]