signs of this or that event merely, but often announce a whole series of events destined to occur, and that by manifest decrees and ones far clearer than if they were set down in writing."[1] He will not, however, accept the theory that lightning has such great power that its intervention nullifies any previous and contradictory portents. He insists that divination by other methods is of equal truth, though perhaps of minor importance and significance. Next he attempts to explain how dangers of which we are warned by divination may be averted by prayer, expiation or sacrifice, and yet the chain of events wrought by destiny not be broken. He maintains that just as we employ the services of doctors to preserve our health, despite any belief we may have in fate, so it is useful to consult a haruspex. Then he goes on to speak of various classifications of thunderbolts according to the nature of the warnings or encouragements which they bring.[2]
IV. Ptolemy's Tetrabiblos and astrology.—Astrology was more than a popular belief which extended to men high in social rank and public life; it was held by scientists as well, though naturally in a less naive and more scientific form. Nevertheless, the astrology of the scientist might be of an extreme enough type and of a more clearly magical variety than we were able to gather from Pliny, who, moreover, does not seem to have been acquainted with any systematic doctrine of the influence of the stars.
Such a systematized treatment Claudius Ptolemaeus set
- ↑ Bk. ii, ch. 32. Seneca has been describing other manifestations of the "dtvina et subtilis potentia" of thunderbolts; he proceeds, "Quid, quod futura portendunt: nee unius tantum aut alterius rei signa dant, sed saepe totum fatorum sequentium ordinem nuntiant, et quidem decretis evidentibus, longeque clarioribus, quam si scriberentur?"
- ↑ His discussion of divination by thunderbolts is contained in bk. ii, ch. 31-50.
