Lucian tells us that the bull Apis, sacred to the Egyptians, was the image of the celestial Bull, or Taurus; and that Jupiter Ammon, horned like a ram, was an image of the constellation Aries. And Clemens of Alexandria a.s.sures us that the four princ.i.p.al sacred animals, carried in their processions, were emblems of the four signs or cardinal points which fixed the seasons at the equinoxes and solstices, and divided into four parts the yearly march of the sun. They worshipped fire also, and water, and the Nile, which river they styled Father, Preserver of Egypt, sacred emanation from the Great G.o.d Osiris; and in their hymns in which they called it the G.o.d crowned with millet (which grain, represented by the _pschent_, was part of the head-dress of their kings), bringing with him abundance. The other elements were also revered by them: and the Great G.o.ds, whose names are found inscribed on an ancient column, are the Air, Heaven, the Earth, the Sun, the Moon, Night, and Day. And, in fine, as Eusebius says, they regarded the Universe as a great Deity, composed of a great number of G.o.ds, the different parts of itself.
The same worship of the Heavenly Host extended into every part of Europe, into Asia Minor, and among the Turks, Scythians, and Tartars.
The ancient Persians adored the Sun as Mithras, and also the Moon, Venus, Fire, Earth, Air, and Water; and, having no statues or altars, they sacrificed on high places to the Heavens and to the Sun. On seven ancient _pyrea_ they burned incense to the Seven Planets, and considered the elements to be divinities. In the Zend-Avesta we find invocations addressed to Mithras, the stars, the elements, trees, mountains, and every part of nature. The Celestial Bull is invoked there, to which the Moon unites herself; and the four great stars, Taschter, Satevis, Haftorang, and Venant, the great Star Rapitan, and the other constellations which watch over the different portions of the earth.
The Magi, like a mult.i.tude of ancient nations, worshipped fire, above all the other elements and powers of nature. In India, the Ganges and the Indus were worshipped, and the Sun was the Great Divinity. They worshipped the Moon also, and kept up the sacred fire. In Ceylon, the Sun, Moon, and other planets were worshipped: in Sumatra, the Sun, called Iri, and the Moon, called Handa. And the Chinese built Temples to Heaven, the Earth, and genii of the air, of the water, of the mountains, and of the stars, to the sea-dragon, and to the planet Mars.
The celebrated Labyrinth was built in honor of the Sun; and its twelve palaces, like the twelve superb columns of the Temple at Hieropolis, covered with symbols relating to the twelve signs and the occult qualities of the elements, were consecrated to the twelve G.o.ds or tutelary genii of the signs of the Zodiac. The figure of the pyramid and that of the obelisk, resembling the shape of a flame, caused these monuments to be consecrated to the Sun and to Fire. And Timaeus of Locria says: "The equilateral triangle enters into the composition of the pyramid, which has four equal faces and equal angles, and which in this is like fire the most subtle and mobile of the elements." They and the obelisks were erected in honor of the Sun, termed in an inscription upon one of the latter, translated by the Egyptian Hermapion and to be found in Ammia.n.u.s Marcellinus, "Apollo the strong, Son of G.o.d, He who made the world, true Lord of the diadems, who possesses Egypt and fills it with His glory."
The two most famous divisions of the Heavens, by seven, which is that of the planets, and by twelve, which is that of the signs, are found on the religious monuments of all the people of the ancient world. The twelve Great G.o.ds of Egypt are met with everywhere. They were adopted by the Greeks and Romans; and the latter a.s.signed one of them to each sign of the Zodiac. Their images were seen at Athens, where an altar was erected to each; and they were painted on the porticos. The People of the North had their twelve _Azes_, or Senate of twelve great G.o.ds, of whom Odin was chief. The j.a.panese had the same number, and like the Egyptians divided them into cla.s.ses, seven, who were the most ancient, and five, afterward added: both of which numbers are well known and consecrated in Masonry.
There is no more striking proof of the universal adoration paid the stars and constellations, than the arrangement of the Hebrew camp in the Desert, and the allegory in regard to the twelve Tribes of Israel, ascribed in the Hebrew legends to Jacob. The Hebrew camp was a quadrilateral, in sixteen divisions, of which the central four were occupied by images of the four elements. The four divisions at the four angles of the quadrilateral exhibited the four signs that the astrologers called _fixed_, and which they regard as subject to the influence of the four great Royal Stars, Regulus in Leo, Aldebaran in Taurus, Antares in Scorpio, and Fomalhaut in the mouth of Pisces, on which falls the water poured out by Aquarius; of which constellations the Scorpion was represented in the Hebrew blazonry by the Celestial Vulture or Eagle, that rises at the same time with it and is its paranatellon. The other signs were arranged on the four faces of the quadilateral, and in the parallel and interior divisions.
There is an astonishing coincidence between the characteristics a.s.signed by Jacob to his sons, and those of the signs of the Zodiac, or the planets that have their domicile in those signs.
_Reuben_ is compared to running water, unstable, and that cannot excel; and he answers to Aquarius, his ensign being a man. The water poured out by Aquarius flows toward the South Pole, and it is the first of the four Royal Signs, ascending from the Winter Solstice.
The Lion (Leo) is the device of _Judah_; and Jacob compares him to that animal, whose constellation in the Heavens is the domicile of the Sun; the Lion of the Tribe of Judah; by whose grip, when that of apprentice and that of fellow-craft,--of Aquarius at the Winter Solstice and of Cancer at the Vernal Equinox,--had not succeeded in raising him, Khurum was lifted out of the grave.
_Ephraim_, on whose ensign appears the Celestial Bull, Jacob compares to the ox. _Dan_, bearing as his device a Scorpion, he compares to the Cerastes or horned Serpent, synonymous in astrological language with the vulture or pouncing eagle; and which bird was often subst.i.tuted on the flag of Dan, in place of the venomous scorpion, on account of the terror which that reptile inspired, as the symbol of Typhon and his malign influences; wherefore the Eagle, as its paranatellon, that is, rising and setting at the same time with it, was naturally used in its stead.
Hence the four famous figures in the sacred pictures of the Jews and Christians, and in Royal Arch Masonry, of the Lion, the Ox, the Man, and the Eagle, the four creatures of the Apocalypse, copied there from Ezekiel, in whose reveries and rhapsodies they are seen revolving around blazing circles.
The Ram, domicile of Mars, chief of the Celestial Soldiery and of the twelve Signs, is the device of _Gad_, whom Jacob characterizes as a warrior, chief of his army.
Cancer, in which are the stars termed _Aselli_, or little a.s.sess, is the device of the flag of _Issachar_, whom Jacob compares to an a.s.s.
Capricorn, of old represented with the tail of a fish, and called by astronomers the Son of Neptune, is the device of _Zebulon_, of whom Jacob says that he dwells on the sh.o.r.e of the sea.
Sagittarius, chasing the Celestial Wolf, is the emblem of _Benjamin_, whom Jacob compares to a hunter: and in that constellation the Romans placed the domicile of Diana the huntress. Virgo, the domicile of Mercury, is borne on the flag of _Naphtali_, whose eloquence and agility Jacob magnifies, both of which are attributes of the Courier of the G.o.ds. And of _Simeon_ and _Levi_ he speaks as united, as are the two fishes that make the Constellation Pisces, which is their armorial emblem.
Plato, in his Republic, followed the divisions of the Zodiac and the planets. So also did Lycurgus at Sparta, and Cecrops in the Athenian Commonwealth. Chun, the Chinese legislator, divided China into twelve Tcheou, and specially designated twelve mountains. The Etruscans divided themselves into twelve Cantons. Romulus appointed twelve Lictors. There were twelve tribes of Ishmael and twelve disciples of the Hebrew Reformer. The New Jerusalem of the Apocalypse has twelve gates.
The Souciet, a Chinese book, speaks of a palace composed of four buildings, whose gates looked toward the four corners of the world. That on the East was dedicated to the new moons of the months of Spring; that on the West to those of Autumn; that on the South to those of Summer; and that on the North to those of Winter: and in this, palace the Emperor and his grandees sacrificed a lamb, the animal that represented the Sun at the Vernal Equinox.
Among the Greeks, the march of the Choruses in their theatres represented the movements of the Heavens and the planets, and the Strophe and Anti-Strophe imitated, Aristoxenes says, the movements of the Stars. The number five was sacred among the Chinese, as that of the planets other than the Sun and Moon. Astrology consecrated the numbers twelve, seven, thirty, and three hundred and sixty; and everywhere _seven_, the number of the planets, was as sacred as twelve, that of the signs, the months, the oriental cycles, and the sections of the horizon.
We shall speak more at large hereafter, in another Degree, as to these and other numbers, to which the ancients ascribed mysterious powers.
The Signs of the Zodiac and the Stars appeared on many of the ancient coins and medals. On the public seal of the Locrians, Ozoles was Hesperus, or the planet Venus. On the medals of Antioch on the Orontes was the ram and crescent; and the Ram was the special Deity of Syria, a.s.signed to it in the division of the earth among the twelve signs. On the Cretan coins was the Equinoctial Bull; and he also appeared on those of the Mamertins and of Athens. Sagittarius appeared on those of the Persians. In India the twelve signs appeared upon the ancient coins.
The Scorpion was engraved on the medals of the Kings of Comagena, and Capricorn on those of Zeugma, Anazorba, and other cities. On the medals of Antoninus are found nearly all the signs of the Zodiac.
Astrology was practised among all the ancient nations. In Egypt, the book of Astrology was borne reverentially in the religious processions; in which the few sacred animals were also carried, as emblems of the equinoxes and solstices. The same science nourished among the Chaldeans, and over the whole of Asia and Africa. When Alexander invaded India, the astrologers of the Oxydraces came to him to disclose the secrets of their science of Heaven and the Stars. The Brahmins whom Apollonius consulted, taught him the secrets of Astronomy, with the ceremonies and prayers whereby to appease the G.o.ds and learn the future from the stars.
In China, astrology taught the mode of governing the State and families.
In Arabia it was deemed the mother of the sciences; and old libraries are full of Arabic books on this pretended science. It flourished at Rome. Constantine had his horoscope drawn by the astrologer Valens. It was a science in the middle ages, and even to this day is neither forgotten nor unpractised. Catherine de Medici was fond of it. Louis XIV. consulted his horoscope, and the learned Casini commenced his career as an astrologer.
The ancient Sabaeans established feasts in honor of each planet, on the day, for each, when it entered its place of _exaltation_, or reached the particular degree in the particular sign of the zodiac in which astrology had fixed the place of its exaltation; that is, the place in the Heavens where its influence was supposed to be greatest, and where it acted on Nature with the greatest energy. The place of exaltation of the Sun was in Aries, because, reaching that point, he awakens all Nature, and warms into life all the germs of vegetation; and therefore his most solemn feast among all nations, for many years before our Era, was fixed at the time of his entrance into that sign. In Egypt, it was called the Feast of Fire and Light. It was the Pa.s.sover, when the Paschal Lamb was slain and eaten, among the Jews, and Neurouz among the Persians. The Romans preferred the place of _domicile_ to that of exaltation; and celebrated the feasts of the planets under the signs that were their _houses_. The Chaldeans, whom, and not the Egyptians, the Sabaeans followed in this, preferred the places of exaltation.
Saturn, from the length of time required for his apparent revolution, was considered the most remote, and the Moon the nearest planet. After the Moon came Mercury and Venus, then the Sun and then Mars, Jupiter, and Saturn.
So the risings and settings of the Fixed Stars, and their conjunctions with the Sun, and their first appearance as they emerged from his rays, fixed the epochs for the feasts inst.i.tuted in their honor; and the Sacred Calendars of the ancients were regulated accordingly.
In the Roman games of the circus, celebrated in honor of the Sun and of entire Nature, the Sun, Moon, Planets, Zodiac, Elements, and the most apparent parts and potent agents of Nature were personified and represented, and the courses of the Sun in the Heavens were imitated in the Hippodrome; his chariot being drawn by four horses of different colors, representing the four elements and seasons. The courses were from East to West, like the circuits round the Lodge, and seven in number, to correspond with the number of planets. The movements of the Seven Stars that revolve around the pole were also represented, as were those of Capella, which by its heliacal rising at the moment when the Sun reached the Pleiades, in Taurus, announced the commencement of the annual revolution of the Sun.
The intersection of the Zodiac by the colures at the Equinoctial and Solst.i.tial points, fixed four periods, each of which has, by one or more nations, and in some cases by the same nation at different periods, been taken for the commencement of the year. Some adopted the Vernal Equinox, because then day began to prevail over night, and light gained a victory over darkness. Sometimes the Summer Solstice was preferred; because then day attained its maximum of duration, and the acme of its glory and perfection. In Egypt, another reason was, that then the Nile began to overflow, at the heliacal rising of Sirius. Some preferred the Autumnal Equinox, because then the harvests were gathered, and the hopes of a new crop were deposited in the bosom of the earth. And some preferred the Winter Solstice, because then, the shortest day having arrived, their length commenced to increase, and Light began the career destined to end in victory at the Vernal Equinox.
The Sun was figuratively said to _die_ and be _born again_ at the Winter Solstice; the games of the Circus, in honor of the invincible G.o.d-Sun, were then celebrated, and the Roman year, established or reformed by Numa, commenced. Many peoples of Italy commenced their year, Macrobius says, at that time; and represented by the four ages of man the gradual succession of periodical increase and diminution of day, and the light of the Sun; likening him to an infant born at the Winter Solstice, a young man at the Vernal Equinox, a robust man at the Summer Solstice, and an old man at the Autumnal Equinox.
This idea was borrowed from the Egyptians, who adored the Sun at the Winter Solstice, under the figure of an infant.
The image of the Sign in which each of the four seasons commenced, became the form under which was figured the Sun of that particular season. The Lion"s skin was worn by Hercules; the horns of the Bull adorned the forehead of Bacchus; and the autumnal serpent wound its long folds round the Statue of Serapis, 2500 years before our era; when those Signs corresponded with the commencement of the Seasons. When other constellations replaced them at those points, by means of the precession of the Equinoxes, those attributes were changed. Then the Ram furnished the horns for the head of the Sun, under the name of Jupiter Ammon. He was no longer born exposed to the waters of Aquarius, like Bacchus, nor enclosed in an urn like the G.o.d Canopus; but in the Stables of Augeas or the Celestial Goat. He then completed his triumph, mounted on an a.s.s, in the constellation Cancer, which then occupied the Solst.i.tial point of Summer.
Other attributes the images of the Sun borrowed from the constellations which, by their rising and setting, fixed the points of departure of the year, and the commencements of its four princ.i.p.al divisions.
First the Bull and afterward the Ram (called by the Persians the Lamb), was regarded as the regenerator of Nature, through his union with the Sun. Each, in his turn, was an emblem of the Sun overcoming the winter darkness, and repairing the disorders of Nature, which every year was regenerated under these Signs, after the Scorpion and Serpent of Autumn had brought upon it barrenness, disaster, and darkness. Mithras was represented sitting on a Bull; and that animal was an image of Osiris: while the Greek Bacchus armed his front with its horns, and was pictured with its tail and feet.
The Constellations also became noteworthy to the husbandman, which by their rising or setting, at morning or evening, indicated the coming of this period of renewed fruitfulness and new life. Capella, or the kid Amalthea, whose horn is called that of abundance, and whose place is over the equinoctial point, or Taurus; and the Pleiades, that long indicated the Seasons, and gave rise to a mult.i.tude of poetic fables, were the most observed and most celebrated in antiquity.
The original Roman year commenced at the Vernal Equinox. July was formerly called _Quintilis_, the 5th month, and August _s.e.xtilis_, the 6th, as _September_ is still the 7th month, _October_ the 8th, and so on. The Persians commenced their year at the same time, and celebrated their great feast of Neurouz when the Sun entered Aries and the Constellation Perseus rose,--Perseus, who first brought down to earth the heavenly fire consecrated in their temples: and all the ceremonies then practised reminded men of the renovation of Nature and the triumph of Ormuzd, the Light-G.o.d, over the powers of Darkness and Ahriman their Chief.
The Legislator of the Jews fixed the commencement of their year in the month Nisan, at the Vernal Equinox, at which season the Israelites marched out of Egypt and were relieved of their long bondage; in commemoration of which Exodus, they ate the Paschal Lamb at that Equinox. And when Bacchus and his army had long marched in burning deserts, they were led by a Lamb or Ram into beautiful meadows, and to the Springs that watered the Temple of Jupiter Ammon. For, to the Arabs and Ethiopians, whose great Divinity Bacchus was, nothing was so perfect a type of Elysium as a Country abounding in springs and rivulets.
Orion, on the same meridian with the Stars of Taurus, died of the sting of the celestial Scorpion, that rises when he sets; as dies the Bull of Mithras in Autumn: and in the Stars that correspond with the Autumnal Equinox we find those malevolent genii that ever war against the Principle of good, and that take from the Sun and the Heavens the fruit-producing power that they communicate to the earth.
With the Vernal Equinox, dear to the sailor as to the husbandman, came the Stars that, with the Sun, open navigation, and rule the stormy Seas.
Then the Twins plunge into the solar fires, or disappear at setting, going down with the Sun into the bosom of the waters. And these tutelary Divinities of mariners, the Dioscuri or Chief Cabiri of Samothrace, sailed with Jason to possess themselves of the golden-fleeced ram, or Aries, whose rising in the morning announced the Sun"s entry into Taurus, when the Serpent-bearer Jason rose in the evening, and, in aspect with the Dioscuri, was deemed their brother. And Orion, son of Neptune, and most potent controller of the tempest-tortured ocean, announcing sometimes calm and sometimes tempest, rose after Taurus, rejoicing in the forehead of the new year.
The Summer Solstice was not less an important point in the Sun"s march than the Vernal Equinox, especially to the Egyptians, to whom it not only marked the end and term of the increasing length of the days and of the domination of light, and the _maximum_ of the Sun"s elevation; but also the annual recurrence of that phenomenon peculiar to Egypt, the rising of the Nile, which, ever accompanying the Sun in his course, seemed to rise and fall as the days grew longer and shorter, being lowest at the Winter Solstice, and highest at that of Summer. Thus the Sun seemed to regulate its swelling; and the time of his arrival at the solst.i.tial point being that of the first rising of the Nile, was selected by the Egyptians as the beginning of a year which they called the Year of G.o.d, and of the Sothiac Period, or the period of Sothis, the Dog-Star, who, rising in the morning, fixed that epoch, so important to the people of Egypt. This year was also called the Heliac, that is the Solar year, and the Canicular year; and it consisted of three hundred and sixty-five days, without intercalation; so that at the end of four years, or of four times three hundred and sixty-five days, making 1460 days, it needed to add a day, to make four complete revolutions of the Sun. To correct this, some Nations made every fourth year consist, as we do now, of 366 days: but the Egyptians preferred to add nothing to the year of 365 days, which, at the end of 120 years, or of 30 times 4 years, was short 30 days or a month; that is to say, it required a month more to complete the 120 revolutions of the Sun, though so many were counted, that is, so many years. Of course the commencement of the 121st year would not correspond with the Summer Solstice, but would precede it by a month: so that, when the Sun arrived at the Solst.i.tial point whence he at first set out, and whereto he must needs return, to make in reality 120 years, or 120 complete revolutions, the first month of the 121st year would have ended.
Thus, if the commencement of the year went back 30 days every 120 years, this commencement of the year, continuing to recede, would, at the end of 12 times 120 years, or of 1460 years get back to the Solst.i.tial point, or primitive point of departure of the period. The Sun would then have made but 1459 revolutions though 1460 were counted; to make up which, a year more would need to be added. So that the Sun would not have made his 1460 revolutions until the end of 1461 years of 365 days each,--each revolution being in reality not 365 days exactly, but 365-l/4.
This period of 1461 years, each of 365 days, bringing back the commencement of the Solar year to the Solst.i.tial point, at the rising of Sirius, after 1460 complete Solar revolutions, was called in Egypt the _Sothiac_ period, the point of departure whereof was the Summer Solstice, first occupied by the Lion and afterward by Cancer, under which sign is Sirius, which opened the period. It was, says Porphyry, at this Solst.i.tial New Moon, accompanied by the rising of Seth or the Dog-Star, that the beginning of the year was fixed, and that of the generation of all things, or, as it were, the natal hour of the world.
Not Sirius alone determined the period of the rising of the Nile.
Aquarius, his urn, and the stream flowing from it, in opposition to the sign of the Summer Solstice then occupied by the Sun, opened in the evening the march of Night, and received the full Moon in his cup. Above him and with him rose the feet of Pegasus, struck wherewith the waters flow forth that the Muses drink. The Lion and the Dog, indicating, were supposed to _cause_ the inundation, and so were worshipped. While the Sun pa.s.sed through Leo, the waters doubled their depth; and the sacred fountains poured their streams through the heads of lions. Hydra, rising between Sirius and Leo, extended under three signs. Its head rose with Cancer, and its tail with the feet of the Virgin and the beginning of Libra; and the inundation continued while the Sun pa.s.sed along its whole extent.
The successive contest of light and darkness for the possession of the lunar disk, each being by turns victor and vanquished, exactly resembled what pa.s.sed upon the earth by the action of the Sun and his journeys from one Solstice to the other. The lunary revolution presented the same periods of light and darkness as the year, and was the object of the same religious fictions. Above the Moon, Pliny said, everything is pure, and filled with eternal light. There ends the cone of shadow which the earth projects, and which produces night; there ends the sojourn of night and darkness; to it the air extends; but there we enter the pure substance.
The Egyptians a.s.signed to the Moon the demiurgic or creative force of Osiris, who united himself to her in the spring, when the Sun communicated to her the principles of generation which she afterward disseminated in the air and all the elements. The Persians considered the Moon to have been impregnated by the Celestial Bull, first of the signs of spring. In all ages, the Moon has been supposed to have great influence upon vegetation, and the birth and growth of animals; and the belief is as widely entertained now as ever, and that influence regarded as a mysterious and inexplicable one. Not the astrologers alone, but Naturalists like Pliny, Philosophers like Plutarch and Cicero, Theologians like the Egyptian Priests, and Metaphysicians like Proclus, believed firmly in these lunar influences.
"The Egyptians," says Diodorus Siculus, "acknowledged two great G.o.ds, the Sun and Moon, or Osiris and Isis, who govern the world and regulate its administration by the dispensation of the seasons.... Such is the nature of these two great Divinities, that they impress an active and fecundating force, by which the generation of beings in effected; the Sun, by heat and that spiritual principle that forms the breath of the winds; the Moon by humidity and dryness; and both by the forces of the air which they share in common. By this beneficial influence everything is born, grows, and vegetates. Wherefore this whole huge body, in which nature resides, is maintained by the combined action of the Sun and Moon, and their five qualities,--the principles spiritual, fiery, dry, humid, and airy."
So five primitive powers, elements, or elementary qualities, are united with the Sun and Moon in the Indian theology,--air, spirit, fire, water, and earth: and the same five elements are recognized by the Chinese. The Phoenicians, like the Egyptians, regarded the Sun and Moon and Stars as sole causes of generation and destruction here below.
The Moon, like the Sun, changed continually the track in which she crossed the Heavens, moving ever to and fro between the upper and lower limits of the Zodiac; and her different places, phases, and aspects there, and her relations with the Sun and the constellations, have been a fruitful source of mythological fables.
All the planets had what astrology termed their _houses_, in the Zodiac. The House of the Sun was in Leo, and that of the Moon in Cancer.
Each other planet had two signs; Mercury had Gemini and Virgo; Venus, Taurus and Libra; Mars, Aries and Scorpio; Jupiter, Pisces and Sagittarius; and Saturn, Aquarius and Capricornus. From this distribution of the signs also came many mythological emblems and fables; as also many came from the places of exaltation of the planets.
Diana of Ephesus, the Moon wore the image of a crab on her bosom, because in that sign was the Moon"s domicile; and lions bore up the throne of Horus, the Egyptian Apollo, the Sun personified, for a like reason: while the Egyptians consecrated the tauriform scarabaesus to the Moon, because she had her place of exaltation in Taurus; and for the same reason Mercury is said to have presented Isis with a helmet like a bull"s head.
A further division of the Zodiac was of each sign into three parts of 10 each, called Decans, or, in the whole Zodiac, 36 parts, among which the seven planets were apportioned anew, each planet having an equal number of Decans, except the first, which, opening and closing the series of planets five times repeated, necessarily had one Decan more than the others. This subdivision was not invented until after Aries opened the Vernal Equinox; and accordingly Mars, having his house in Aries, opens the series of decans and closes it; the planets following each other, five times in succession, in the following order, Mars, the Sun, Venus, Mercury, the Moon, Saturn, Jupiter, Mars, etc.; so that to each sign are a.s.signed three planets, each occupying 10 degrees. To each Decan a G.o.d or Genius was a.s.signed, making thirty-six in all, one of whom, the Chaldeans said, came down upon earth every ten days, remained so many days, and re-ascended to Heaven. This division is found on the Indian sphere, the Persian, and that Barbaric one which Aben Ezra describes. Each genius of the Decans had a name and special characteristics. They concur and aid in the effects produced by the Sun, Moon, and other planets charged with the administration of the world: and the doctrine in regard to them, secret and august as it was held, was considered of the gravest importance; and its principles, Firmicus says, were not entrusted by the ancients, inspired as they were by the Deity, to any but the Initiates, and to them only with great reserve, and a kind of fear, and when cautiously enveloped with an obscure veil, that they might not come to be known by the profane.