Nor do we hereby reject or condemn a sober and regulated Astrology; we hold there is more truth therein then in Astrologers; in some more then many allow, yet in none so much as some pretend. We deny not the influence of the Stars, but often suspect the due application thereof; for though we should affirm that all things were in all things; that heaven were but earth celestified, and earth but heaven terrestrified, or that each part above had an influence upon its divided affinity below; yet how to single out these relations, and duly to apply their actions is a work oft times to be effected by some revelation, and Cabala from above, rather then any Philosophy, or speculation here below. What power soever they have upon our bodies, it is not requisite they should destroy our reasons, that is, to make us rely on the strength of Nature, when she is least able to relieve us; and when we conceive the heaven against us, to refuse the assistance of the earth created for us. Upon the biting of a mad Dog there ensues an hydrophobia or fear of water. This were to suffer from the mouth of the Dog above, what others do from the teeth of Dogs below; that is, to be afraid of their proper remedy, and refuse to approach any water, though that hath often proved a cure unto their disease. There is in wise men a power beyond the Stars; and Ptolomy encourageth us, that by foreknowledge, we may evade their actions; for, being but universal causes, they are determined by particular agents; which being inclined, not constrained, contain within themselves the casting act, and a power to command the conclusion.
Lastly, If all be conceded, and were there in this Aphorism an unrestrained truth, yet were it not reasonable from a caution to inferr a non-usance or abolition, from a thing to be used with discretion, not to be used at all. Because the Apostle bids us beware of Philosophy, heads of extremity will have none at all; an usual fallacy in vulgar and less distinctive brains, who having once overshot the mean, run violently on, and find no rest but in the extreams.
Now hereon we have the longer insisted, because the error is material, and concerns oft-times the life of man; an error to be taken notice of by State, and provided against by Princes, who are of the opinion of Solomon, that their riches consists in the multitude of their subjects. An error worse then some reputed Heresies; and of greater danger to the body, then they unto the soul; which whosoever is able to reclaim, he shall salve more in one summer then ThemisonA Physitian. Quot Themison ægros Autumno occiderit uno. Juvenal. destroyed in any Autumn; he shall introduce a new way of cure, preserving by Theory, as well as practice, and men not only from death, but from destroying themselves.
[THE FIFTH BOOK]
Of many things questionable as they are commonly described in Pictures.
[CHAPTER I]
Of the Picture of the Pelecan.
And first in every place we meet with the picture of the Pelecan, opening her breast with her bill, and feeding her young ones with the blood distilling from her. Thus is it set forth not only in common Signs, but in the Crest and Schucheon of many Noble families; hath been asserted by many holy Writers, and was an Hierogliphick of piety and pitty among the Ægyptians; on which consideration, they spared them at their tables.
Notwithstanding upon enquiry we find no mention hereof in Ancient Zodiographers, and such as have particularly discoursed upon Animals, as Aristotle, Ælian, Pliny, Solinus and many more; who seldom forget proprieties of such a nature, and have been very punctual in less considerable Records. Some ground hereof I confess we may allow, nor need we deny a remarkable affection in Pelecans toward their young; for Ælian discoursing of Storks, and their affection toward their brood, whom they instruct to fly, and unto whom they re-deliver up the provision of their Bellies, concludeth at last, that Herons and Pelecans do the like.