The Greek mythology is nothing but a vast system of cosmographical astrology, and there is no other history in it than what you may read in the constellations of the heavens and the corresponding evolution of the human race. Hipparchus, Hippocrates, Thales, Galenius, and others subscribed an intelligent belief in its principles.
To Claudius Ptolemy, however, we are indebted for the first concise and scientific statement of its principles and practice, so far as Europe is concerned.
It is believed that the present work will be of considerable assistance to those who seriously contemplate an initial study of the science of horoscopy, and although it by no means exhausts what is known on the subject, yet it will be found accurate and reliable as far as it goes, and will enable any one of ordinary intelligence to test the claims of Astrology for himself.
This is as much as can be expected in the limits of a small handbook.
Astrology From the earliest ages of the world’s history the subject of Astrology has excited the interest of, and exercised a great influence over, the minds of a certain order of thinking men.
The science has never been universal in its acceptance, though it is safe to say that, with its countless adherents in the East and the ever-increasing number of its advocates in the West, there is no faith which has a more universal application than the belief in the influence of the heavenly bodies over the destinies of human beings.
As far back as the year 2154, we find mention of the great importance attaching to the celestial phenomena in the minds of Chinese rulers.
The other planets, having orbits greater than that of the Earth, will appear to revolve around it at constantly varying distances and velocities.
But the orbits are elliptical, and the Sun holds a position in one of the foci of each ellipse.
Consequently the planets are at times further from the Sun than at others, and they are then said to be in their aphelion, the opposite point of the orbit where they are nearest to the Sun being called the perihelion.
It is not possible within the limits of a small handbook such as this to adequately consider the philosophic paradox which makes of Freewill in man a “necessity in play”; but it is obvious that the concept is not altogether unscientific, seeing that it is customary to speak of the “free path of vibration” in chemical atoms while at the same time it is known that these atoms have their restricted characteristics, modes of motion, &c., and are all subject to the general laws controlling the bodies of which they form integral parts.
Let it suffice that if we can trace an actual connectedness between the disposition of the heavenly bodies at the moment of a birth and the known life and character of the individual then born, and an exact correspondence between the course of events in that life with the changes occurring in the heavens subsequent to the moment of birth, we shall do well to accept the fact for what it is worth, and arrange our philosophic notions accordingly.