LETTER VI.

SIR,

It has ever been the practice of the patrons of Folly, to endeavour to invest her with some imaginary excellences, or to adorn their idol with some of the attributes of truth. The gamester declares that his art is connected with the doctrine of chances, and that his calculations of success are the results of profound scientific induction; the epicure refers us to those chemical laws, which are brought to bear upon the art of cookery, and avows that his daily gratifi cation is their destined object; so the astrologer professes that his art "as now practised, is nothing. more than a mathematical calculation," and that "there is no more harm in it, than there is in answering a question by arithmetic." Stellarius, in the article just quoted from the Horoscope (page 19), says, that the first astronomers were astrologers; but Zadkiel, the editor of this work, who sometimes>

differs from his correspondent, allows that the early history of astronomy is lost (page 94); but is of opinion that astronomy is "the most ancient science among mankind" (page 22). It is, however, certain that astrology continually attempts to lean upon astronomy for support; but the detested art is as dissimilar from the sublime and noble science with which it seeks an alliance, as that large serpent, the Anacondo, is from the majestic tree, in the branches of which it is lodged, ready to devour the first traveller that shall approach it. To calculate a conjunction of Mars and the Moon is astronomy; but to believe that such a configuration at birth, will render the native bold and enterprising, is astrology: to ascertain when Jupiter will reach the mid-heaven, is astronomy; but to declare that this will raise a man to the pinnacle of prosperity, is astrology: to calculate a sextile aspect with Mercury and Jupiter, is astronomy; but to say, that such an aspect preserved the mental faculties of George the Third for several years, is astrology. Astronomy calculates the distances, periods, and magnitudes of the heavenly bodies; astrology ascribes to those luminaries certain imaginary influences over mundane affairs. The astronomer conducts his operations upon mathematical principles, and arrives at his results with unerring certainty; but the astrologer pursues a course

of mystic absurdity, and founds his predictions on the vain chimeras of ancient heathenism. The study of astronomy tends to ennoble the mind, and give force and energy to its reasoning faculties; but that of astrology casts a mist over the mental perceptions, annihilates moral energy, and deprives man of his common sense. Astronomy glorifies God, by exhibiting the effects of his infinite power, wisdom, and goodness, in the formation of the heavens; but astrology ascribes to him an absurd and impure government, and robs him of his glory, by pretending to predict what God alone can know. Astronomy connects the mind with heaven; but astrology associates it with the dæmons of darkness. I am aware that in some countries in the east, the unnatural union of astronomy and astrology prevails. Gibbon (vol. vii. page 35) says,

"In the Eastern Courts the truths of science could be recommended only by ignorance and folly; and the astronomer would have been disregarded, had he not debased his wisdom and honesty, by the vain predictions of astrology."

The Chinese profess to have studied astronomy more than four thousand years; but before the arrival of the Jesuits they were unable to form a correct calendar. Zimmerman, in his "National Pride," observes, that the Chinese astronomers prepare the imperial calendar, which shews what days and hours

are lucky or unlucky, but "their most important duty is to predict all eclipses." From Tomlin's Journal of his Residence in Siam, it appears that "the Siamese are dependent on China for their annual calendar or almanack, and are unable to determine the Song Kran, or exact commencement of the new year, and other important periods till its arrival." It is accompanied by "an astrological hieroglyphic, made by the high priest himself, predicting the fate of the country for the ensuing year.' Morier, in his Second Journey through Persia, informs us, that "almost every town in Persia has its munajem, or astrologer," and that "frequently great men have one attached to their person, who regulates all the actions of their lives."

"The Prince of Shiraz went in his greatest state to Kalaat Poushan, there to meet and be invested with the dress of honour which was sent to him by the King, on the festival of No-Rooz. Although the day of the festival had long elapsed, yet the ceremony did not take place until this time, as the astrologers did not announce a day sufficiently fortunate for the performance of an act of so much consequence, &c. **** The Prince, in order to be upon the spot, and to put on his dress exactly at the moment prescribed by the astrologers, issued from the city at a very early hour."-Page 92.

At page 160, we have the following paragraph:

"On the 21st of October, accompanied by Mahomed Beg, we reached Gez, and the next day Morchekhord. Mirza Abul Hassan

Khan, who was also to have been of the party, was kept back one day at Ispahan by the astrologers, who detained him for a happy conjunction of the planets."

And at page 388, is the following sentence:

In all the bustle I perceived the King constantly looking at a watch carried by Shatir Bashi, anxious that he should enter the gates exactly at the time prescribed by the astrologers.

Mr. Morier (page 389) gives another remarkable instance of the adherence of the Persian monarch to astrological superstition :

"As it was necessary to deliver the ratification [of a treaty of peace] and the letters with proper solemnity, I requested that his Majesty would fix the time and place for receiving them; and as the Persians never undertake anything without consulting the heavens, I was informed that the astrologers had just found that a lucky hour would intervene on the following day, when we were to be introduced into the royal presence."

Need we be surprised that where such a system of mental bondage prevails, "there is nothing to attach the heart, and that the people, with some exceptions, are false"? (page 390.) Now, it is to this state of mental thraldom, that Lieutenant Morrison would reduce every free-born son of England; and this leads me to make some remarks on the doctrine of fortunate days and hours. At page 3 of the Horoscope (1834) Zadkiel says,

"We mean by a fortunate day or hour, a time when the Moon is well situated as regards the planets, being in good aspect with the benevolent planets, the Sun, &c."