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names they still bear； each division being represented by the symbol of
some god； as the Scorpion； the Ram； the Twins； etc。 〃Changes in the
heavens 。 。 。 portended changes on earth。 The Biblical expression 'hosts of
heaven' for the starry universe admirably reflects the conception held by
the Babylonian astrologers。 Moon； planets and stars constituted an army in
constant activity； executing military manoeuvres which were the result of
deliberation and which had in view a fixed purpose。 It was the function of
the priest the barqu； or 'inspector；' as the astrologer as well as the
'inspector' of the liver was calledto discover this purpose。 In order to do
so； a system of interpretation was evolved； less logical and less elaborate
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than the system of hepatoscopy； which was analyzed in the preceding
chapter； but nevertheless meriting attention both as an example of the
pathetic yearning of men to peer into the minds of the gods； and of the
influence that Babylonian…Assyrian astrology exerted throughout the
ancient world〃 （Jastrow）。＇17＇
＇16＇ Philostratus： Apollonius of Tyana； Bk。 VIII； Chap。 VII；
Phillimore's transl。； Oxford； 1912； II； 233。 See； also； Justin： Apologies；
edited by Louis Pautigny； Paris； 1904； p。 39。
＇17＇ M。 Jastrow： Aspects of Religious Belief and Practice in Babylonia
and Assyria； New York； 1911； p。 210。
With the rationalizing influence of the Persians the hold of astrology
weakened； and according to Jastrow it was this； in combination with
Hebrew and Greek modes of thought； that led the priests in the three
centuries following the Persian occupation； to exchange their profession of
diviners for that of astronomers； and this； he says； marks the beginning of
the conflict between religion and science。 At first an expression of
primitive 〃science；〃 astrology became a superstition； from which the
human mind has not yet escaped。 In contrast to divination； astrology does
not seem to have made much impression on the Hebrews and definite
references in the Bible are scanty。 From Babylonia it passed to Greece
（without； however； exerting any particular influence upon Greek
medicine）。 Our own language is rich in words of astral significance
derived from the Greek； e。g。； disaster。
The introduction of astrology into Europe has a passing interest。
Apparently the Greeks had made important advances in astronomy before
coming in contact with the Babylonians；who； in all probability； received
from the former a scientific conception of the universe。 〃In Babylonia and
Assyria we have astrology first and astronomy afterwards； in Greece we
have the sequence reversedastronomy first and astrology afterwards〃
（Jastrow）。＇18＇
＇18＇ M。 Jastrow： Aspects of Religious Belief and Practice in Babylonia
and Assyria； New York； 1911； p。 256。
It is surprising to learn that； previous to their contact with the Greeks；
astrology as relating to the individual that is to say； the reading of the
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stars to determine the conditions under which the individual was bornhad
no place in the cult of the Babylonians and Assyrians。 The individualistic
spirit led the Greek to make his gods take note of every action in his life；
and his preordained fate might be read in the stars。〃A connecting link
between the individual and the movements in the heavens was found in an
element which they shared in common。 Both man and stars moved in
obedience to forces from which there was no escape。 An inexorable law
controlling the planets corresponded to an equally inexorable fate ordained
for every individual from his birth。 Man was a part of nature and subject to
its laws。 The thought could therefore arise that； if the conditions in the
heavens were studied under which a man was born； that man's future could
be determined in accord with the beliefs associated with the position of the
planets rising or visible at the time of birth or； according to other views； at
the time of conception。 These views take us back directly to the system of
astrology developed by Babylonian baru priests。 The basis on which the
modified Greek system rests is likewise the same that we have observed in
Babyloniaa correspondence between heaven and earth； but with this
important difference； that instead of the caprice of the gods we have the
unalterable fate controlling the entire universethe movements of the
heavens and the life of the individual alike〃 （Jastrow）。＇19＇
＇19＇ Ibid。； pp。 257…258。
From this time on until the Renaissance； like a shadow； astrology
follows astronomy。 Regarded as two aspects of the same subject； the one；
natural astrology； the equivalent of astronomy； was concerned with the
study of the heavens； the other； judicial astrology； was concerned with the
casting of horoscopes； and reading in the stars the fate of the individual。
As I mentioned； Greek science in its palmy days seems to have been
very free from the bad features of astrology。 Gilbert Murray remarks that
〃astrology fell upon the Hellenistic mind as a new disease falls upon some
remote island people。〃 But in the Greek conquest of the Roman mind；
astrology took a prominent role。 It came to Rome as part of the great
Hellenizing movement； and the strength of its growth may be gauged from
the edicts issued against astrologers as early as the middle of the second
century B。C。 In his introduction to his recent edition of Book II of the
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Astronomicon of Manilius； Garrod traces the growth of the cult； which
under the Empire had an extraordinary vogue。 〃Though these ＇heavenly＇
signs be far removed from us； yet does he ＇the god＇ so make their
influences felt； that they give to nations their life and their fate and to each
man his own character。〃＇20＇ Oracles were sought on all occasions； from
the planting of a tree to the mating of a horse； and the doctrine of the stars
influenced deeply all phases of popular thought and religion。 The
professional astrologers； as Pliny＇21＇ says； were Chaldeans； Egyptians and
Greeks。 The Etruscans； too； the professional diviners of Rome； cultivated
the science。 Many of these 〃Isiaci conjectores〃 and 〃astrologi de circo〃
were worthless charlatans； but on the whole the science seems to have
attracted the attention of thoughtful men of the period。 Garrod quotes the
following remarkable passage from Tacitus： 〃My judgment wavers；〃 he
says； 〃I dare not say whether it be fate and necessity immutable which
governs the changing course of human affairsor just chance。 Among the
wisest of the ancients； as well as among their apes； you will find a conflict
of opinion。 Many hold fixedly the idea that our beginning and our end
that man himselfis nothing to the Gods at all。 The wicked are in
prosperity and the good meet tribulation。 Others believe that Fate and the
facts of this world work together。 But this connection they trace not to
planetary influences but to a concatenation of natural causes。 We choose
our life that is free： but the choice once made； what awaits us is fixed and
ordered。 Good and evil are different from the vulgar opinion of them。
Often those who seem to battle with adversity are to be accounted blessed；
but the many； even in their prosperity； are miserable。 It needs only to bear
misfortune bravely； while the fool perishes in his wealth。 Outside these
rival schools stands the man in the street。 No one will take from him his
conviction that at our birth are fixed for us the things that shall be。 If some
things fall out differently from what was foretold； that is due to the d